The history of Islam: part three

My first college roommate once asked me, “Do you know why we Arabs hate you Americans?”

I responded, “No, Mohamed, please tell me why you Arabs hate us Americans.”

“After World War II,” he informed me, “you helped rebuild your friends, Britain and France, and that made sense. You also helped rebuild your enemies, Germany and Japan, and that was strange. You helped everyone else in the world—you even helped the Jews get their own country—but you did nothing for us. That’s why we hate you today.”

It seems strange that a young man, born several years after the war ended and the rebuilding was accomplished, should carry a national grudge to the point of hatred. It also seems strange that, in spite of that hatred, he would travel to the United States to take classes in our schools. But Mohamed’s view of the United States reflects a reality found across the Muslim world over the past seventy years. (Bear in mind that, while most Arabs are Muslims, most Muslims are not Arabs. Yet from Indonesia to Nigeria, the feelings expressed by my roommate are common.) For a time, the United States had become a world power, matched only by the Soviet Union. But Muslims had exercised political power in the world in the past, and they expect to rise to that level again.

Five hundred years ago, many Muslims lived in powerful Old World empires ruled by Muslims. The Ottomans, the Safavids, and the Moguls each were stronger and more advanced than any European government. Muslims could take credit for scientific and medical advances, for philosophical inquiries, for outstanding artistic accomplishments, and for revolutionary mathematics (such as algebra). But new things were happening in Europe: exploration of the world’s oceans bringing discovery of previously unknown lands, reformation of the Christian Church, a Scientific Revolution, an Industrial Revolution, and a philosophy that called itself the Enlightenment. On the political front, Enlightenment philosophy declared that all human beings are equal and that we all have rights; that government should be limited in power and should protect those rights; that people should have freedom of speech, freedom of thought, freedom of religion, and freedom of assembly; and that education provides a way to develop those freedoms and to establish that equality. Coupled with an economic movement called Capitalism, this philosophy was developed in western Europe, was tried in the thirteen United States of North America, and was eventually established in Europe and was transported around the world.

 As the Muslim empires lost political power, some leaders tried to imitate European ways, hoping to catch up to Europe’s scientific and industrial advances and to maintain their place on the world stage. Other Muslims said that Enlightenment philosophy was opposed to Shariah and the Qur’an; they would accept western science and technology, but not western ideas about freedom and equality. By the end of the first World War, the Muslim empires had collapsed. European governments—especially Britain and France—held political power over north Africa and west Asia. But, following the second World War, Britain and France began to divest themselves of their colonies. They recognized national governments in Africa and Asia, withdrawing their armed forces and seeking trade with their former colonies. Where Old World empires once had prevailed, now Third World nations were on the board, eyed by the powers of the United States and the Soviet Union. The United States offered freedom, democracy, and the benefits of capitalism. The Soviet Union offered stability, socialism, and a dream of world-wide Communism. Both sides in the Cold War looked at the Third World as a battleground for their ideas. Both sides assumed that “the enemy of my friend is my enemy” and that “the enemy of my enemy is my friend.” If a government favored one side in the Cold War, opponents of that government were assumed to be fighting for the other side. The possibility of a third side that hated both Americans and Soviets seems to have escaped both Americans and Soviets during their conduct of the Cold War.

Eventually, the United States and its allies won the Cold War. The Soviet Union collapsed. China remained under the control of the Communist Party, but it turned away from socialism and embraced capitalism. Those few countries that cling to soviet-style socialism (North Korea and Cuba) are trapped in economic doldrums; those that embraced freedom and capitalism most fervently (such as Germany and Japan) became economic powerhouses.

Meanwhile, the Muslim world remains skeptical about the value of freedom and democracy. Most are governed by a small elite. While they learned to play the economic game of capitalism, teasing industry’s thirst for oil to their enrichment, Muslim governments continued to try to balance Shariah against Enlightenment values of freedom, equality, and education for all people. Well-to-do Muslim families in Asia and Africa have satellite dishes; they watch American television. They do not tune in to religious broadcasting or to documentaries on the Declaration of Independence and the Constitution. No, they watch our entertainment shows. They have learned about life in the United States from Seinfeld and Friends, from Jersey Shore and the Kardashians. Given those examples, one can easily see why Muslims might question the benefits of freedom, democracy, and education for all people.

All Muslims are not the same. Many appreciate the United States and value what we are when we are at our best. Most do not wish harm upon us, so long as we leave them alone. But twenty years ago, a group of Muslim terrorists attacked the United States. They did not target churches; they worked to destroy the World Trade Center and the Pentagon. They showed us what they reject about us: our obsession with worldly wealth and power, our display of human beings at their worst rather than at their best.

Before we hope to be a light to the world, a shining city on a hill, the United States must clean up its own act. We must learn to use freedom responsibly, to use education in a way that shapes better people, to devote our resources for meaningful purposes. We can do better than we have done. When we live up to our own standards of truth and justice and the American way, then we will be recognized as people who have something worth sharing. J.

11 thoughts on “The history of Islam: part three

  1. J, you are referencing the World Trade Center when you say “our display of human beings at their worst rather than at their best.” I am open to understanding what you mean by that. I have never thought of the World Trade Center as evil. Therefore, rightly targeted for destruction by Islam rather than our churches. I need further information re this. I don’t see Muslims as abhorring wealth. Although most are poor or nearly poor, the elite among them are very wealthy. I’m stumped. 😀

    Liked by 1 person

    • I’m thinking more of “Jersey Shore” and the Kardashians as “human beings at their worst.” It was easier for the terrorists to target a building which proclaims our desire to trade with the world and export what we have than to hunt down the people personally responsible for broadcasting the Kardashians. Muslims don’t hate wealth, but they do abhor decadence, the abuse of wealth rather than using it to help the needy. (As should Christians.) I suspect that poor Muslims resent the wealth of their elite but find it easier to transfer that hatred to Americans, to pretend that we taught their elite how to be decadent, as if removing us from the map (or at least from their part of the map) would make it easier to force their wealthier neighbors to be responsible with their wealth and privileges. J.

      Liked by 1 person

  2. You’ve touched on a very important fact. We as Christians are not standing for our true values. We’ve allowed this to happen by being tolerant of every kind of behavior. We must let our true light shine and allow Gods light to reflect in our thoughts and deeds.

    Liked by 1 person

    • That is why it is important that we distinguish between the battles against flesh and blood, which include the War on Terror, and spiritual warfare, which is against a completely different enemy. As Christians we speak the truth about Jesus Christ, but we do not battle Islam any more than we battle other false religions and heresies; our only weapon is the Truth, the Word of God. As Americans, we trust our government to fight whatever enemies wish harm against our nation. In that arena, our fight is not against Islam but against violence and hatred in human hearts and against the equipment they gather to pursue their violence. In both conflicts, though, we need to rise above our worldly temptations of greed and shallow living, so that we have something worth defending as the American way. J.

      Liked by 2 people

  3. You might have mentioned oil.. and the fact that the oil they were selling to us was only to improve our way of life.. not theirs. Not our fault necessarily given all their tribal animosities. But to the greater element of what you say.. no matter how you want to “package” man around his religion or his politics, Democracy or Islamic law, in the end he is still man, with the same foibles, instincts, desire to love, and at the same time fully capable of killing his neighbor for the slightest contradiction, and morally justifying it with whatever deity runs his life. Man is appalling as he is beautiful.

    Liked by 1 person

    • Oil did get a passing mention in the eighth paragraph of the post. Much of that oil wealth remained in the hands of the elite and does not benefit the majority of the population of those oil-rich countries. Humanity is definitely corrupt to the core, in need of spiritual rescue, which some seek in Islam and others in Christianity and others in humanistic pursuits. Only Christianity offers a victory that is based, not on human endeavors to obey some rules or commandments, but on divine intervention that cleanses people from the core outwards, removing sin and offering holiness. That is the real war, which far transcends all the wars of human history. J.

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