"God and Politics Shouldn’t Mix.
Not necessarily. Theologically illiterate politicians have long given religion a bad name. An inadequate understanding of God that reduces “him” to an idol in our own image who gives our likes and dislikes sacred sanction is the worst form of spiritual tyranny. Such arrogance has led to atrocities like the Crusades. The rise of secularism in government was meant to check this tendency, but secularism itself has created new demons now inflicting themselves on the world.
In the West, secularism has been a success, essential to the modern economy and political system, but it was achieved gradually over the course of nearly 300 years, allowing new ideas of governance time to filter down to all levels of society. But in other parts of the world, secularization has occurred far too rapidly and has been resented by large sectors of the population, who are still deeply attached to religion and find Western institutions alien.
In the Middle East, overly aggressive secularization has sometimes backfired, making the religious establishment more conservative, or even radical. In Egypt, for example, the remarkable reformer Muhammad Ali (1769-1849) so brutally impoverished and marginalized the clergy that its members turned their backs on change. When the shahs of Iran tortured and exiled mullahs who opposed their regime, some, such as Ayatollah Ruhollah Khomeini, concluded that more extreme responses on the part of Iran’s future religious rulers were necessary.
Shiism had for centuries separated religion from politics as a matter of sacred principle, and Khomeini’s insistence that a cleric should become head of state was an extraordinary innovation. But moderate religion can play a constructive role in politics. Muhammad Abdu (1849-1905), grand mufti of Egypt, feared that the vast majority of Egyptians would not understand the country’s nascent democratic institutions unless they were explicitly linked with traditional Islamic principles that emphasized the importance of “consultation” (shura) and the duty of seeking “consensus” (ijma) before passing legislation.
In the same spirit, Hassan al-Banna (1906-1949), founder of the Muslim Brotherhood, began his movement by translating the social message of the Koran into a modern idiom, founding clinics, hospitals, trade unions, schools, and factories that gave workers insurance, holidays, and good working conditions. In other words, he aimed to bring the masses to modernity in an Islamic setting. The Brotherhood’s resulting popularity was threatening to Egypt’s secular government, which could not provide these services. In 1949, Banna was assassinated, and some members of the Brotherhood splintered into radical offshoots in reaction.
Of course, the manner in which religion is used in politics is more important than whether it’s used at all. U.S. presidents such as John F. Kennedy and Barack Obama have invoked faith as a shared experience that binds the country together -- an approach that recognizes the communal power of spirituality without making any pretense to divine right. Still, this consensus is not satisfactory to American Protestant fundamentalists, who believe the United States should be a distinctively Christian nation.
AFP/GETTY IMAGES
(133)
HIDE COMMENTS LOGIN OR REGISTER REPORT ABUSE