WIth Apologizes to Trotsky: The Dangerous Romanticization of Muslim "Moderates"
The problem lies in the terrible fact that Ramadan’s personal milieu—his grandfather, his family history, his family contacts, his intellectual tradition—is precisely the milieu that bears the principal responsibility for generating the modern theoretical justification for religious suicide-terrorism. Yet what can Ramadan do about this horrific reality—turn against his family? He is his family’s prince. He has timidly offered jurisprudential proposals contrary to Qaradawi’s; but Ramadan, unlike Qaradawi, is a university philosopher, a secular figure (in spite of everything), and not an authoritative theologian. Ramadan’s opinions are opinions; Qaradawi’s opinions are law. What is Ramadan to do, then? To challenge Qaradawi’s authority would mean challenging the system of authority as a whole, which is something well beyond the salafi reformist idea. So Ramadan writes op-eds, which are not fatwas. And he devotes his life to burnishing the prestige of his father and grandfather and their works, and to promoting the cause of salafi reformism, which means promoting the authority of true and authentic Islamic scholars such as Qaradawi.
And his final message, therefore, ends up calling for—but what is his final message with regard to violence? It is a double message. The first message condemns terrorism. The second message lavishes praise on the theoreticians of terrorism. (my emphasis)
Even Ramadan’s personal beliefs shouldn’t make liberals comfortable. Take his view on the stoning of women. In a debate with Nicolas Sarkozy, Ramadan argued that a “moratorium” should be in place on stoning women for adultery until a “true debate” can take place. Berman points out that many commentators see that view as “progressive.” Of course it is only progressive when judged next to the views of extremist muslims. Unfortunately, I suppose, much of the muslim world needs to engage in just that sort of debate – but there is nothing “moderate” or “progressive” about it in a Western liberal context. It’s ghastly.
Marc Lynch himself writes, “Ramadan’s call in 2005 for a moratorium on the implementation of hudud penalties — including the stoning of adulterers — is mocked relentlessly by Berman as too little, but in fact it posed an intensely controversial challenge to the heart of Salafi political agendas and jurisprudence.” I suppose a similar argument is often made for Christian figures like Rick Warren who hold shockingly ignorant and repellent views on gays and women but are a little nicer than Jerry Falwell or Fred Phelps so he gets more mainstream praise. It all just seems condescending to me, “Oh look at their faith communities, they can’t be expected to be completely reasonable!” When did anything short of outright violence become a commendable standard?
This does not mean that liberals should not have misgivings about Ramadan’s project. He defines sharia — the system of Muslim jurisprudence — not as the law of the land but as a personal moral code, sustained by the faith of the believer. Why should such a belief be alarming? After all, this is how many people of faith have reconciled themselves to civic states. But in practice, this evangelical project of societal transformation through personal transformation — changing the world “one soul at a time” — is more deeply radical than what violent extremists envision. Anyone can seize state power through violence and then impose his will by force. True power lies in the ability to mobilize consent so that people willingly embrace ideas without coercion — so that they want what you want, not simply do what you want. Nonviolent Islamists excel at this level of soft power and, in doing so, have succeeded in transforming public culture across the Muslim world. Walking the streets of Cairo today, for example, it is hard to believe that only a couple decades ago, few women covered their hair. (my emphasis)
Lynch’s main criticism appears to be “Berman’s lumping together of different strands of Islamism,” which would cause the West to “shun all Islamists.” I’m not sure if Berman has actually called for that, if so, I wouldn’t support it. I hope not to be accused of black-and-white, with-us-or-against-us thinking myself, but let me offer an imprecise parallel of what I see going on. Take the ideologies of Trotsky and Stalin. Since Trotsky’s and Ramadan’s ideologies remain on the official unemployment roles they seem less frightening. The easy romanticization of any jobless (not necessarily uninfluential) ideologue always softens the hasher reality of their beliefs. Fully realized libertarianism would have its faults glaringly revealed like every other ideology. The relatively reactionary Ramadan like the radical Trotsky hasn’t had to chance to fully implement their ideas into practice, which obscures their more hideous features. Ramadan’s philosophy is even more susceptible to this rosy blurring due to religion’s innate ability to be read ambiguously and Ramadan’s uncanny ability to weave perceptual burkas on naive and credulous Westerners through euphemism, “double discourse,” and evasion.
Trotsky’s undeniable ability as a thinker and writer made him a particularly appealing idol. Yet Robert Service, biographer of Leon Trotsky, peered upon the high pedestal and argues that many Trotsky’s ideas “overlap with those of Stalin.” Had Lenin got a chance to give control to Trotsky over Stalin (which he wanted to do after a change of mind) how much suffering would be mitigated? It is cliche to remark that the perfect shouldn’t get in the way of the good, but should we have hoped the bad get in the way of the terrible? If the Ramadans replace the Bin Ladens, Lynch is right, we’re better off (who would argue otherwise?). Well, we’re less worse off – but in a liberal renissance we’re not.
In our counterfactual history, the Soviet Union may have less anti-Semitism with Trotsky, but the same isn’t so easy to see in our alternate modern Islamic nations. Of course, Service believes that the “risks of bloodbath in Europe would be drastically increased.” (my emphasis) Yet, that may have preempted Hitler and saved the world from the horrors of Nazism. Now we’re getting a bit too far down the road of “What If” history, but the point should be clear: we should be careful boosting any unsavory figures just because they’re moderating such an extreme. Service uses the phrase “Gentle Stalinism” for Trotsky; does Ramadan exhibit “Gentle Talibanism?”
Are Trotsky’s ideas more “moderate” than Stalin’s? Sure, but that’s a breathtakingly thin use of the word – you can almost hear the letters collapsing in on themselves. Berman seems to appreciate this and calls out journalists for being insufficiently critical.
The equanimity on the part of some well-known intellectuals and journalists in the face of Islamist death threats so numerous as to constitute a campaign; the equanimity in regard to stoning women to death; the journalistic inability even to acknowledge that women’s rights have been at stake in the debates over Islamism; the inability to recall the problems faced by Muslim women in European hospitals; the inability to acknowledge how large has been the role of a revived anti-Semitism; the striking number of errors of understanding and even of fact that have entered into the journalistic presentations of Tariq Ramadan and his ideas; the refusal to discuss with any frankness the role of Ramadan’s family over the years; the accidental endorsement in the Guardian of the great-uncle who finds something admirable in the September 11 attacks—what can possibly account for this string of bumbles, timidities, gaffes, omissions, miscomprehensions, and slanders?
Two developments account for it. The first development is the unimaginable rise of Islamism since the time of the Rushdie fatwa. The second is terrorism. (my emphasis)
Lynch counters Berman writing that “ Ramadan may not present the only path to such an end — but he does present one.” Sadly, Lynch dismisses the heroic Ayaan Hirsi Ali writing, “real moral courage does not come from penning angry polemics without regard for real-world consequences.” May I offer that Ali may not present the only path for intellectuals to take – but she does present an honest one.