At a panel discussion on religion and governance during the 2017 U.S.-Islamic World Forum, Brookings Senior Fellow Shadi Hamid asked the rhetoric question: Is Islam inherently political? Hamid emphasized that all religions may be similar in their general objectives, but that they have different characteristics and metaphysical underpinnings—and that matters. Islam’s founding moment, for example, intertwined religious and political functions, and this shapes how many, if not most, Muslims view religion’s role in law and governance. This doesn’t mean it’s a bad thing in public life, he said.
From an enlightened European point of view however it is “a bad thing”, even a very bad one. Not keeping religion and stately affairs strictly separate is the antithesis to any liberal democratic society. As in the major organised religions men speak on behalf of their god, for which by the very nature of the matter no verifiable justification can be given, no credible democratic legitimation can be demonstrated.
A democratic legitimation however is the fundamental precondition of any political activity. Therefore religion’s role must not interfere with law and governance if we don’t want to allow rolling back the achievements in political and personal liberation and inclusive participation of the last three centuries.
There is an open conflict brewing since the very first inception of the ideas of enlightenment. Of course, as these were genuinely European ideas, the conflict in confined to Europe. Consequently it can only be well understood there. Nevertheless aggressive European expansion exported these ideas to various places in the world – however with likewise varying degrees of success during their implementation.
So, historically this conflict is not new to us. Rather it is an old story for which we, if not a solution, we but found a Modus Vivendi. First worldly monarchs and rulers, later democratic societies and their lawmakers and law enforcers, eventually managed to curb the powers of religious leaders to a more or less tolerable level.
The struggle however is far from being over – even if this might be the dominating impression. Most European states missed the chance for a truly secular constitution. One might well co-exist with a tamed, almost castrated church, which is carefully limited in its rights and whose influence is closely monitored.
With a younger and even more aggressive religion, whose very concept is inherently political, as innocently stated above by Shadi Hamid, the incompleteness of your transitions to secular states may bloodily fire back.
We have to relearn, what we obviously forgot: Religion and politics are a deadly mixture. And it is reality already. We have to understand, that we already are sitting on a ticking time bomb.
From an enlightened European point of view however it is “a bad thing”, even a very bad one. Not keeping religion and stately affairs strictly separate is the antithesis to any liberal democratic society. As in the major organised religions men speak on behalf of their god, for which by the very nature of the matter no verifiable justification can be given, no credible democratic legitimation can be demonstrated.
A democratic legitimation however is the fundamental precondition of any political activity. Therefore religion’s role must not interfere with law and governance if we don’t want to allow rolling back the achievements in political and personal liberation and inclusive participation of the last three centuries.
There is an open conflict brewing since the very first inception of the ideas of enlightenment. Of course, as these were genuinely European ideas, the conflict in confined to Europe. Consequently it can only be well understood there. Nevertheless aggressive European expansion exported these ideas to various places in the world – however with likewise varying degrees of success during their implementation.
So, historically this conflict is not new to us. Rather it is an old story for which we, if not a solution, we but found a Modus Vivendi. First worldly monarchs and rulers, later democratic societies and their lawmakers and law enforcers, eventually managed to curb the powers of religious leaders to a more or less tolerable level.
The struggle however is far from being over – even if this might be the dominating impression. Most European states missed the chance for a truly secular constitution. One might well co-exist with a tamed, almost castrated church, which is carefully limited in its rights and whose influence is closely monitored.
With a younger and even more aggressive religion, whose very concept is inherently political, as innocently stated above by Shadi Hamid, the incompleteness of your transitions to secular states may bloodily fire back.
We have to relearn, what we obviously forgot: Religion and politics are a deadly mixture. And it is reality already. We have to understand, that we already are sitting on a ticking time bomb.
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