'Islam Versus the West' and the Political Thought of Abdolkarim

The Fletcher School Online Journal for issues related to Southwest Asia and Islamic Civilization Spring 2006

“Islam versus the West” and the Political Thought of AbdolKarim Soroush1 Hassan Abbas

philosophy of science in United Kingdom before Introduction returning to Iran immediately after the 1979 Revolution. There, he became part of an effort to

reform the education system. His relationship with Interaction between Islam and the West, at the establishment was short–lived, as he became various levels and in different forms, is a centuries- critical of the political role played by the Iranian old phenomenon. In the post-September 11 context, clergy. His lectures and writings became very however, the discourse is increasingly framed in popular in Iran, and since the early 1990s, he has terms of “us versus them,” an “Islam versus the emerged as one of the leading moderate revisionist West” issue. Terrorist attacks in Spain and United thinkers of the Muslim world. Since 2000, Soroush Kingdom in the last two years and the recent has taught at Harvard, Yale, Princeton and most cartoon controversy have further exacerbated this recently at Wissenschaftkolleg in Berlin. confrontational discourse. Within the Muslim The major focus of this paper will be on the world today, the conservative elements largely political thought of Soroush vis-à-vis his views on understand interactions with the West as “Muslims Muslims’ interaction with Western culture. To versus Christians,” including an element of Jewish understand his work, it will be looked at in the conspiracy as well. Most Muslims see America’s Iranian political and religious context as well. military campaign in Afghanistan in October 2001; its so-called “preemptive attack” on Iraq in early 2003 and its bloody aftermath; and media West-toxication: Soroush: Coming to Terms disclosures about U.S. police profiling of Muslims with Western Culture2 as reflective of an American war on Islam rather than as components of a war on terror. Many Truth Versus Identity westerners also view ordinary Muslims as

potential terrorists and as adherents of a religion While briefly referring to Samuel that is orthodox in its approach and violent in its Huntington’s “clash of civilizations” argument, worldview, an excessively sweeping and Soroush maintains that there are two kinds of profoundly incorrect assessment. Tragically, these Islam: the Islam of identity and the Islam of truth. In perceptions have generated a gulf of estrangement the former, Islam is a guise for cultural identity and between Islam and the West. a response to what is considered a “crisis of This paper represents an effort to understand identity.” The latter refers to Islam as a repository these trends and shifts in perception and approach of truths that direct believers toward the path of of both Muslims and the West (primarily the worldly and outwardly salvation. The Prophet of United States) in the light of how AbdolKarim Islam, he argues, was recognized as a messenger of Soroush, a leading and influential Muslim scholar those truths, and his intention was not merely to from Iran, analyzes this matter. Soroush was born build a new civilization. Soroush interestingly in Tehran in 1945. He studied chemistry and then maintains that “the term civilization is a construct Hassan Abbas is a Ph.D. candidate at The Fletcher School of the historians,” and expresses his concern that and a research fellow at the Belfer Centre for Science and Muslims in “their confrontation with the Western 3 International Affairs, Kennedy School of Government, civilization wish to turn to Islam as an identity.” Harvard University.

For Soroush, this identity-based Islam represents applicable to other Muslim-majority regions, such one of the greatest theoretical plagues of the Islamic as the Arab world. However, in the Indian sub- world. His proposed solution is that “Islam of continent there was a resistance of sorts, identity should yield to spearheaded by the religious groups, against the For Soroush, there are the Islam of truth.” British imperialist project. In addition, it can be Soroush argues that Islam argued that between these two encounters there two kinds of Islam: the as truth can co-exist with was regular interaction between Islam and the Islam of identity and other truths, while Islam West, and that it did not always take the form of the Islam of truth. Islam as identity is by its very conflict. nature belligerent and can be a guise for bellicose: “Two identities Iranian Reactions: West-toxication and cultural identity and a would fight each other, Westernization while two truths would response to a “crisis of 4 cooperate.” Soroush further expands the above thesis by identity.” Or it can be a This is an arguing that that during this “second encounter,” repository of truths attractive argument Muslims in Iran had two different kinds of theoretically, but the reactions. One reaction was to lament Muslims who that direct believers reality is that Islam has had been captured by gharb zadegi (West- 7 toward the path of generated a civilization toxication). West-toxication is a perjorative term and a sense of Islamic for the vast influence of Western customs, manners, worldly and outwardly identity. Islamic and technology, often at the cost of local and Islamic salvation civilization has different cultural assets and historical legacies, that is shades in different parts of frequently used to urge Muslims “back to the world, with distinctive traditions.” However, the other reaction (though colors in Iran, South Asia and Turkey for instance also framed as gharb zadegi) was that Islamic and that are influenced by pre-Islamic cultures of these native cultures were long past their prime and, regions. In many ways, Muslims in these states are having been superseded by the west, were as influenced by Islam as by their historic local incapable of revival or cultures in everyday life. Secondly, for millions of cultural renewal. For this For Soroush, identity- Muslims living in Europe and North America, group gharb zadegi meant their religious orientation is a matter of identity for sharing in the historical based Islam is one of them, in addition to their national origins. destiny of the West. the greatest theoretical Soroush concludes that the Early Encounters former interpretation of plagues of the Islamic the events and its world: “the Islam of Soroush believes that the initial encounter proposed reaction (i.e. that between Islam and the West—and between Islam Western influences must identity should yield to and classical Greek thought—during Islam’s early be carefully examined but the Islam of truth.” years of expansion represented a dynamic and vigorously resisted) was fruitful interaction. This was the case because Islam flexible because it was Islam as truth, says possessed ample power to absorb and entice, while based on a critical Soroush, can co-exist “[Islam’s] attitudes about foreign ideas was that of a approach to Western 5 victor dealing with the vanquished.” However, culture. By contrast, the with other truths, while during the early twentieth century, when Muslims later version was passive Islam as identity is by faced Western culture as an “invading culture and smacked of defeatism. its very nature armed with weapons of science and technology” Soroush infers that the the Muslims were weak and drained. He also terms Westernizing bent belligerent and this encounter as one between a strong culture became the more popular bellicose (Western) and a stagnant and feeble one (Islamic), version in Iran and though he is specifically referring to the case of Iran maintains that “Western and to the constitutional revolution of 1905-11. customs, rites, worldviews and philosophies wafted Consequently, Western culture witnessed little through us and were enthusiastically received” resistance and proceeded to “enchant and with the consequence that “walls crumbled as 6 8 mesmerize all.” Here Soroush cites examples from exchanges intensified.” It is debatable whether Reza Khan’s era in Iran, along with that of Ataturk this was the case in the rest of the Muslim world as in Turkey. well, although it can be argued that Muslim elites His argument and logic arrests on in the Middle East and the Indian Sub-continent generalizations, but they are nonetheless largely

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were also undergoing a similar transition or at least religion in governance gained momentum and pretending to be influenced by similar trends. became more public. Despite their disagreements, both groups had favored a constitutional path for Prescriptions Iran with the aim to “limit the power of uncontrolled autocrats who were selling Iran to the 10 Finally, Soroush argues that Islamic Western powers.” Reformist thought in Iran was civilizations should engage in a constructive not a consequence of its interaction with the West. cultural exchange with the West instead of Iran has always had reformists in the fields of 11 adopting Western culture uncritically as a means to religion, politics, poetry, and politics. The debate develop and progress. Soroush distinguishes went through many phases, though by and large between servile and dignified varieties of the clergy remained confined to Qom, which exchange, while lamenting the shortsightedness of housed the most prominent Iranian seminaries, Muslims who view every while the “enlightened” regimes of Reza Khan Soroush’s lectures in encounter through the and his son Reza Shah Pehlavi established secular prism of “us versus foundations of Iran. Tehran, once routinely them.” Soroush offers the The most popular democratic leader produced covered by state examples of Muslims who by Iran, Mohammad Mossadegh, was also a secular feel that, to justify person. He served as prime minister during the electronic media, were embracing Western early 1950s. Mossadegh’s fight to nationalize the discontinued. His science and technology, oil industry and remove it from British control they must attempt to trace roused nationalist fervor and energized democratic concern that Iran’s the roots of these sciences institutions, but this proved short-lived as British back to Muslims. Such and US intelligence agencies orchestrated his humane Islamic values 12 Muslims claim that overthrow in 1953. Iran reverted to complete could come under Europeans borrowed such authoritarian system of government, and the threat from religious disciplines as mechanics, foreign-sponsored coup against a popular leader despotism had gotten medicine, pharmacology, sowed the seeds of an anti-Western revolution. philosophy, and In tune with the global politics of the times, him into trouble with astronomy from Muslims many Iranian scholars adopted Marxist the religious and then developed these terminology to express their anger against the to their present form. growing Western,and specifically American, establishment Soroush is not challenging influence in Iran, and on this assertion per se but the policies of Reza Shah. The crux of Soroush’s instead exposing the Clergy was also active in mentality of those who argue that science and this struggle. The most argument is that there technology are only deserving of Muslim attention prominent among the is no shame in and acceptance because they were originally clergy were Ayatollah “ours.” The underlying logic is that if something Ruhollah Khomeini, choosing to maintain has not sprouted in our midst, it is necessarily alien Ayatollah Shariatmadari, or abandon certain to us and somehow unworthy. and Mamud Taleqani. The crux of Soroush’s argument is that Among the liberal elements of one’s there is no shame in choosing to maintain or intellectuals, Mehdi culture on the basis of abandon certain elements of one’s culture on the Bazargan, Ali Shariati, basis of investigation, insight, and critical inquiry. and AbolHasan Bani Sadr investigation, insight, Here, he aggressively makes a case for rational were at the forefront. All and critical inquiry. He choice in the world of ideas. He proposes that in this these individuals had process, “blind imitation is forever condemned, different agendas and aggressively makes a whereas the rational search for truth is eternally objectives in political case for rational choice 9 noble.” To understand Soroush’s plan for realm but had a common in the world of ideas implementing such attitudinal changes, one must cause – getting rid of Reza explore Soroush’s proposals in light of the Iranian Shah and his program of political context from which they arose. supposed Westernization. Soroush’s political thought is greatly influenced by the writings of Iranian Context of Soroush’s Philosophy these individuals, particularly by the works of Ali Shariati, who was the most popular and influential

Iranian intellectual of pre-revolution Iran. When In the aftermath of Iran’s 1905 constitutional asked about how he compares himself with revolution, the debate between traditional Shi’a Shariati, Soroush maintains, “Shariati wanted to clergy and secular intelligentsia about the role of

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make religion plumper, but I want to make it the forefront of debates about religion, reform, and 13 leaner.” A comparative reading of Shariati and politics. This discourse gained increasing Soroush shows that while Shariati focused on popularity in the 1990s, especially among the establishing the dynamism of Islamic philosophy urban middle class, and proved to be more than a 14 and framed issues in an anti-Shah context, mere philosophical debate. The reformist discourse Soroush challenges the orthodox clergy for its lack began to have a significant impact on the of knowledge and failure to learn from modern formulation of public policy in Iran, on the larger Iranian polity, and even on Iran's relations with the sciences and political thought. 16 The 1979 Iranian revolution rid the country of outside world. The rise of reformist cleric the corrupt and repressive government of the Mohammad Khatami to the Presidency of Iran in American-backed Shah, and Iranians 1997 can be viewed as an optimistically expected a government that would outcome of this trend. Extremist forces in the promote social justice and spiritual fulfillment. Reformist ideas and However, the leader of the revolution, Ayatollah debates attained mass Muslim world can only Ruhollah Khomeini, quickly admonished Iranians currency in a relatively be defeated if that the purpose of the revolution was not “to have short period of time and less expensive melons” but to lead a more elevated quickly became popular progressive forces in 15 life. through journals and both the West and the Unexpectedly, Khomeini saddled Iran with various progressive Islamic world something for which not all of his supporters had newspapers. The religious bargained: the doctrine of velayat-i-faqih, or the rule establishment has cooperate to tackle the of the jurist. This doctrine effectively delivered responded to this trend issue through dialogue autocratic executive with autocratic press “I openly declare that powers to Iran's clerics, restrictions, election and constructive and particularly to the manipulation, jailings and engagement. A most of the current Ayatollah deemed wisest attacks on dissidents. theological views by his peers–in this case, The story of Iran partnership is required. Khomeini himself. today is one of economic A unilateral campaign taught in the religious decline: its per capita Soroush was appointed by by the West to win the seminaries are Ayatollah Khomeini as a income is one-third of member of the Cultural what it was before the hearts and minds of unexamined and revolution; oil production Revolution Committee Muslims without merely taken for (CRC), though he quit is two-thirds of its 1979 level, and the middle class granted. If Hawzeh over differences with listening to their committee members is being squeezed by concerns or enlisting (seminary) decides to about the religious chronically high inflation, widespread clean house, we shall content of school curricula. their aid will not His lectures in Tehran, unemployment. Perhaps succeed see that many of these which were routinely most importantly, two- covered by state electronic thirds of Iran’s population views are open to 17 media, were discontinued. is under the age of 30. The 1979 revolution faces a revision. But this airing Soroush’s caution and profound challenge from this new and concern that Iran’s disenchanted generation, widely known in Iran as out can proceed only in 18 humane Islamic values “the third force.” For this generation, the an open atmosphere could come under threat revolution’s promise of a just and free Islamic cleansed of pseudo from religious despotism society is still a dream. Unfortunately, the US had gotten him into response to this generation has been sacredness,” says trouble with the religious disappointing. Instead of attempting to Soroush establishment. understand Iran’s historical currents and positively Soroush’s responding to President Khatami’s offer of disagreements with the “dialogue among civilizations,” thereby clergy intensified when he started directly strengthening reformists, the Bush administration attacking the clergy’s growing role in politics. imprudently declared Iran a member of the “axis Soon, the religious establishment made life difficult of evil” in early 2002. Ideas about US-sponsored for him and he was forced into exile. Soroush was “regime change” in Iran became popular in some not alone in this struggle. Other scholars like US think tank and media circles. These policy Hasan Yosufi Eshkevari, Mohammad Mojtahed decisions led to a revival of the clergy’s influence Shabestari, and Mohsen Kadivar have also been at in Iran by enabling them to target the reformists as

Spring 2006 – Hassan Abbas 5 agents of outside forces. On this pretext, the ruling government” and not what he calls clergy entrenched itself further. “jurisprudential democratic government.” He Against this backdrop, scholars such as asserts that religious understanding will have to Soroush have continued to write passionately adjust to democracy, not the other way around. against the excessive role of clergy in society and Soroush’s most potent contention is his theory that government policymaking, without associating justice and human rights are values that cannot be themselves politically with any side. For Soroush, religious, and religion must be made to be just. pronouncements such as the following do not necessarily tilt toward reformers so much as Conclusion against orthodox clergy: “I openly declare that most of the current theological views taught in the The internal crisis in the Muslim world today, religious seminaries are unexamined and merely both in Muslim-majority states and in the Muslim taken for granted. If Hawzeh (seminary) decides to communities in the West, is grave and complex. In clean house, we shall see that many of these views this context, AbdolKarim Soroush’s views and are open to revision. But this airing out can proceed analysis are cogent, logical, and highly relevant. only in an open atmosphere cleansed of pseudo 19 Extremist forces in the Muslim world can only be sacredness.” He further argues that because defeated if progressive forces both in the West and ayatollahs and mujtahids (accomplished religious in the Islamic world cooperate to tackle the issue scholars), and not God or the Prophet, reside in through dialogue and constructive engagement. A seminaries, whatever they produce is not sacred partnership is required. A unilateral campaign by knowledge and thus should be open to criticism 20 the West to win the hearts and minds of Muslims and questioning . This view, as obvious as it without listening to their concerns or enlisting their might seem in the West, is a revolutionary aid will not succeed. Moreover, America should statement to make in a country where religious keep in mind that democracy can be promoted, seminary is perceived to be the center of the world supported, and nurtured, but not enforced or and above any challenge. imposed. That is the only way to overpower With respect to gender issues, Soroush mutual mistrust, which sadly seems to be on the challenges the clerics to clarify their position once ascendant these days. In this sphere, AbdolKarim and for all about the general image of women in Soroush provides a valuable framework for the revayat (traditions) passed on by religious progressive forces in the Muslim world. authorities. This indeed is one of the central questions in the “Islam versus the West” debate because the status of women in Islam is often The views and opinions expressed in articles are strictly questioned in the West. He maintains that the author’s own, and do not necessarily represent those controversial religious commentaries on women’s of Al Nakhlah, its Advisory and Editorial Boards, or the issues must be critiqued and “if religion is not to Program for Southwest Asia and Islamic Civilization become a historical relic or a curiosity in a 21 (SWAIC) at The Fletcher School. museum.” Finally, Soroush also makes a strong case in support of democratic government. Although his preferred brand is “religious democratic

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1 The research paper was originally written in late 2004 as a requirement for Prof. Ayesha Jalal’s course “Islam and the West” at the Fletcher School, Tufts University. This is a shorter, revised and updated version of the paper that benefits from Prof. Jalal’s comments on the paper. 2 The views of AbdolKarim Soroush about the interaction between the West and Islam are summarized from his articles that appeared in his collection of essays (Reason, Freedom and Democracy in Islam), and various websites that are dedicated to his works such as: http://www.drsoroush.com/English.htm, http://www.seraj.org/, http://www.iranchamber.com/personalities/asoroush/abdolkarim_soroush.php, http://www.islam- democracy.org/SoroushAddress.shtml, and from notes that I took during his various lectures while he was a visiting scholar at the Harvard Law School during 2002. 3 Mahmood Sadri and Ahmed Sadri, eds., Reason, Freedom and Democracy in Islam: Essential Writings of AbdolKarim Soroush (New York: Oxford University Press, 2000) 24. 4 Ibid. 5 Ibid., 159. 6 Ibid., 160. 7 This phrase was first used by Iranian scholar Al-e Ahmed. 8 AbdolKarim Soroush, Reason, Freedom and Democracy in Islam, 161. 9 Ibid. 169. 10 Nikki R. Keddie, Roots of Revolution: An Interpretive History of Modern Iran (New Heaven: Yale University Press, 1981), 194. 11 Ibid., 186. 12 For details of the episode, see Stephen Kinzer, All the Shah’s Men: An American coup and the Roots of Middle East Terror (New Jersey: Jon Wiley and Sons, 2003). 13 Mahmoud Sadri and Ahmed Sadri, eds., Reason, Freedom and Democracy in Islam, 21. 14 The comment is based on a comparative reading of Soroush’s book under discussion and Ali Shariati’s On the Sociology of Islam. 15 Laura Secor, “The Democrat: Iran's leading reformist intellectual tries to reconcile religious duties and human rights”, Boston Globe, March 14, 2004. 16 Mehran Kamrava, “Iranian Shiism under Debate”, Middle East Policy Council Journal, Volume X, No. 2, Summer 2003. 17 Afshin Molavi, “Buying Time in Tehran”, Foreign Affairs, November/December 2004. 18 Jahangir Amuzegar, “Iran's Crumbling Revolution”, Foreign Affairs, January/February, 2003. 19 AbdolKarim Soroush, Reason, Freedom and Democracy in Islam, 176. 20 Ibid., 177. 21 Ibid., 182.