The Battle for God: Fundamentalism in Judaism, Christianity and Islam. Karen ArmstrongЧитать онлайн книгу.
were a sign of that recovery. The Ottoman and Safavid dynasties both had their roots in the massive displacement of the Mongol era; both had originated in militant ghazu states, led by a chieftain warrior and often linked to a Sufi order, which had sprung up in the wake of the devastation. The power and beauty of these empires and their culture were a reassertion of Islamic values and a proud statement that Muslim history was back on track.
But after such a catastrophe, the natural conservatism of premodern society was likely to become more pronounced. People concentrated on recovering slowly and painfully what had been lost rather than on striking out for something new. In Sunni Islam, for example—the version of the faith practiced by most Muslims and the established religion of the Ottoman empire—it was agreed that “the gates of ijtihad (“independent reasoning”) had closed.3 Hitherto, Muslim jurists had been allowed to exercise their own judgment in order to resolve questions that arose in relation to theology and law for which neither the Koran nor established tradition had an explicit answer. But by the early modern period, in an attempt to conserve a tradition that had almost been destroyed, Sunni Muslims believed that there was no need for further independent thought. The answers were all in place; the Shariah was a fixed blueprint for society, and ijtihad was neither necessary nor desirable. Instead, Muslims must imitate (taqlid) the past. Instead of seeking new solutions, they should submit to the rulings found in the established legal manuals. Innovation (bidah) in matters of law and practice was considered as disruptive and dangerous in Sunni Islamdom during the early modern period as was heresy in doctrinal matters in the Christian West.
It would be difficult to imagine an attitude more at odds with the thrusting, iconoclastic spirit of the modern West. The idea of putting a deliberate curb on our reasoning powers is now anathema. As we shall see in the next chapter, modern culture developed only when people began to throw off this type of restraint. If Western modernity is the product of logos, it is easy to see how congenial mythos was to the conservative spirit of the premodern world. Mythological thinking looks backward, not forward. It directs attention to the sacred beginnings, to a primordial event, or to the foundations of human life. Instead of looking for something fresh, myth focuses on what is constant. It does not bring us “news,” but tells us what has always been; everything important has already been achieved and thought. We live on what was said by our ancestors, especially in the sacred texts which tell us everything we need to know. This was the spirituality of the conservative period. The cult, ritual practices, and mythical narratives not only gave individuals a sense of meaning that resonated with their deepest unconscious being, but also reinforced the attitude that was essential for the survival of the agrarian economy and its built-in limitations. As the Shabbetai Zevi fiasco showed so clearly, myth is not meant to initiate practical change. It creates a cast of mind that adapts and conforms to the way things are. This was essential in a society that could not sustain untrammeled innovation.
Just as it is difficult—even impossible—for people living in Western society, which has institutionalized change, to appreciate fully the role of mythology, so too it is extremely difficult—perhaps impossible—for people deeply and powerfully shaped by conservative spirituality to accept the forward-looking dynamic of modern culture. It is also supremely difficult for the modernist to understand people who are still nourished by traditional mythical values. In the Islamic world today, as we shall see, some Muslims are very concerned about two things. First, they abhor the secularism of Western society, which separates religion from politics, church from state. Second, many Muslims would like to see their societies governed according to the Shariah, the sacred law of Islam. This is deeply perplexing to people formed in the modern spirit, who, with reason, fear that a clerical establishment would put a brake on the constant progress that they see as essential to a healthy society. They have experienced the separation of church and state as liberating and shudder at the thought of an inquisitorial body closing the “gates of ijtihad.” In the same way, the idea of a divinely revealed law is profoundly incompatible with the modern ethos. Modern secularists regard the notion of an unalterable law imposed on humanity by a superhuman being as repellent. They regard law not as the product of mythos but of logos; it is rational and pragmatic, and must be changed from time to time to meet current conditions. A gulf, therefore, separates the modernist from the Muslim fundamentalist on these key issues.
In its heyday, however, the idea of a Shariah state was deeply satisfying. This was the achievement of the Ottoman empire, which drew legitimacy from its fidelity to Islamic law. The sultan was honored for his defense of the Shariah. Even though the sultan and the governors of the various provinces had their divans, the audience-chambers where justice was administered, it was the qadis who presided over the Shariah courts (which the Ottomans were the first to organize systematically) who were regarded as the real judges. Qadis, their consultants the muftis, and the scholars who taught Islamic jurisprudence (fiqh) in the madrasahs were all state officials in the Ottoman empire. They were as essential to the government as the military and administrative personnel. The inhabitants of the Arab provinces could accept the hegemony of the Turks because the sultan’s authority was mediated through the ulema, the religious scholars, who had the sacred authority of Islamic law behind them. The ulema were thus an important link between the sultan and his subjects, between Istanbul and the distant provinces. They could bring grievances to the sultan’s attention and had the power to call even him to order if he violated Islamic norms. The ulema could, therefore, feel that the Ottoman state was their state, and the sultans for the most part accepted the constraints put upon them by the clergy because the partnership enhanced their authority.4 Never before had the Shariah played such a prominent role in the daily affairs of state as it did in the Ottoman empire, and the success of the Ottomans during the sixteenth century showed that their fidelity to Islamic law had indeed put them on the right path. They were in tune with the fundamental principles of existence.
All conservative societies (as already noted) looked back to a Golden Age, and for the Sunni Muslims of the Ottoman empire this was the period of the Prophet Muhammad (c. 570–632 CE) and the four rashidun (“rightly guided”) caliphs who immediately succeeded him. They had governed society according to Islamic law. There had been no separation of religion and the state. Muhammad had been both prophet and political head of the community. The Koran, the revealed scripture that he brought to the Arabs in the early years of the seventh century, insisted that a Muslim’s first duty was to create a just, egalitarian society, where poor and vulnerable people were treated with respect. This demanded a jihad (a word that should be translated as “struggle” or “effort” rather than as “holy war,” as Westerners often assume) on all fronts: spiritual, political, social, personal, military, and economic. By ordering the whole of life so that God was given priority and his plans for humanity were fully implemented, Muslims would achieve a personal and societal integration that would give them intimations of the unity which was God. To fence off one area of life and declare it to be off-limits to this religious “effort” would be a shocking violation of this principle of unification (tawhid), which is the cardinal Islamic virtue. It would be tantamount to a denial of God himself. Hence, for a devout Muslim, politics is what Christians would call a sacrament. It is an activity that must be sacralized so that it becomes a channel of the divine.
Concern for the ummah, the Muslim community, is deeply inscribed in the “pillars” (rukn), the five essential practices of Islam, binding on every Muslim, Sunni and Shii alike. Where Christians have come to identify orthodoxy with correct belief, Muslims, like Jews, require orthopraxy, a uniformity of religious practice, and see belief as a secondary issue. The five “pillars” require each Muslim to make the shehadah (a brief declaration of faith in the unity of God and the prophethood of Muhammad), to pray five times daily, to pay a tax (zakat) to ensure a fair distribution of wealth in the community, to observe the fast of Ramadan as a reminder of the privations suffered by the poor, and to make the hajj pilgrimage to Mecca, if circumstances allow. The political health of the ummah is clearly central to zakat and the Ramadan fast, but it is also strongly present in the hajj, an essentially communal event, during which pilgrims wear a uniform white garment to underline the unity of