Reality suffers from Islamophobia because that’s the only way Islam is both a religion of peace and the koran is the perfect word of god. By reality offering us compelling evidence that this duo is in practice incompatible means that reality is the problem and this is because it suffers from Islamophobia. Muslims have to face this reality and choose one or the other. It’s just that simple.
Sure, many muslims will continue to delude themselves with a lovely bit of circular thinking, namely, that because Islam is a religion of peace, any violence done in its name is not true Islam, and so criticisms of the scripture that offers directed divine support for violence – the perfect word of god, don’t forget – is not representative of the correct meaning of the scripture.
Mulberry Bush, meet the circumbendibus weasel.
Let me introduce to you John Maguire, a Canadian muslim calling for other Canadian muslims to kill other Canadians. How is it possible he thinks his call is divinely sanctioned?
Well, it’s a mystery. It couldn’t possibly be due to his Islamic beliefs derived from the scripture of the koran, now could it? We are told repeatedly by ‘experts’ that doing what he’s doing – using scripture from the koran to justify violence done in its name – is a mysterious exercise of some kind of nefarious ‘radicalization’ process obviously divorced from the religion itself (ie ‘radicalization’ meaning the effects that may occur when someone points out this call to violence contained in scripture to someone who accepts that it is the perfect word of god. Experts agree that the real problem comes from the guy talking and not the guy listening and most definitely not because of the scripture saying what it says. No, no, no… ).
How is this divorce between scriptural calls for violence and violence done in its name made clear to the rest of us who mistakenly think Islamic violence is somehow connected to Islam?
Well, first we must assume that the scripture couldn’t possibly mean what it says because Islam has to be a religion of peace because it truly is a religion of peace, you see… sort of like the Shriners of the religious world. Mind you, that there are no Shriners calling for the killing of non Shriners – funny that – but this lack of ‘radicalization’ in the Shriners ranks is in all likelihood another great mystery to these same self-described ‘experts’. So many mysteries.
Secondly, we must assume that those who do believe this scripture calls for certain actions to be undertaken in its name has been interpreted correctly if and only if these actions are not violent… as if working hard in community service and charity downplays the very real tendency towards taking over political governance and imposing sharia law in place of democratic jurisprudence, which is more like a bloodless change in business management and administrative policy… business (almost) as usual, you see….
Thirdly, as any ‘good’ muslim knows, any violent actions done in the name of Islam cannot be true Islam. This is just a fact, you see. The koran really is the perfect word of god… except where it makes calls for violence, in which case it must be reinterpreted to mean something other than what it says. The perfection is still present and non violent, of course, because true Islam is a religion of peace; it just has to be interpreted correctly. Those who become ‘radicalized’ have failed to interpret the perfect word correctly and have taken it at face value… which advocates for violence that cannot possibly be associated with true Islam because true Islam is a religion of peace…. as every good (ie not ‘radicalized’) muslim knows. Sure, much koranic scripture is to be taken at face value as god intended and not interpreted by ‘radical’ reformers – radical because they presume they have some right to interpret god’s most perfect word in areas like gender differences and roles and so on – but taking scripture at face value in call for violence is the opposite, you see. In this case, taking scripture at face value is what’s radical because true Islam is a religion of peace.
Fourthly, anyone who criticizes this whack-a-mole notion that the koran itself as not being the perfect word of god (this bit of the koran perfect by its literal directive, this bit perfect by interpretive direction, you see, so the whole remains quite perfect and reasonably so) is by definition racist and an Islamophobe. They are the worst kind of people because they are intolerant of muslims for really bad reasons that have no basis in fact. These radicals just don’t understand why true Islam is the religion of peace and made so by submitting to the fact that the koran is perfect word of god in spite of overwhelming evidence reality offers us to the contrary. Because reality itself demonstrates that Islam is not a religion of peace when followed by those willing to submit to its literal understanding of scripture, reality is at fault because the koran is the perfect word of god AND true Islam is a religion of peace.
Pretending that there’s nothing inherently dysfunctional and violent about believing the koran somehow contains the perfect word of god and that word is peaceful is to deny reality. And that reality is that the source scripture called the koran continues to be used as a divine source to justify violence done in its name. How so many of the ‘experts’ addressing the problem of violence done in the name of Islam continue to miss this hard-to-miss connection I think is the only truly Great Mystery at work here.
Are ‘honestly held beliefs’ reason enough to justify legal discrimination?
“All persons are equal before the law and are entitled without any discrimination to the equal protection of the law. In this respect, the law shall prohibit any discrimination and guarantee to all persons equal and effective protection against discrimination on any ground such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.” (Article 26, UN covenant on political and civil rights)
To support legal discrimination in a particular case means you must provide a reasonable justification to the benefit of all for that particular exemption against the general principle. This can be (and is) done when that justification can be shown to enhance the public good. For example, we can legally discriminate against all of us who have not achieved the age of majority or all of us who have been shown to be incapable of being responsible for our actions. Legal discrimination is permissible without breaking the principle of the covenant… but the justification must be the same FOR ALL.
Now let’s consider the idea of ‘honestly held beliefs’ to be the metric for varying what equality rights mean. The question can be formulated this way: does an ‘honestly held belief’ by another person constitute a reasonable justification to the benefit of all in your mind for the loss of your own equality before the law and the loss of its protection to guarantee them? Are you willing to have your legal rights be subject and hostage to the variability of another person’s honestly held beliefs?
There are a couple ways to come at answering this.
The straightforward answer here is either Yes or No. There is no middle ground. You are either willing to allow others (based on their ‘honestly held beliefs’) to determine the quality of your legal rights or you are not. The metric at work here is belief, and rests in the willingness to have your legal equality rights rights rest not with you, not empowered in and by the law, but in the belief-based opinion of others. This breaks the principle that currently supports legal equality for all of us… not just against those whose legal rights and protection you wish to limit for whatever beliefs you may deem important enough but your own. Supporting the notion that ‘honestly held beliefs’ is sufficient to devalue equality rights to personal preference of beliefs means that you do not support the principle that upholds your own.
The extent of privilege our societies grant to religious belief and the institutions and speakers who represent them is truly astounding. For example, returning to the UN covenant on political and civil rights, we find the following:
“Discrimination is allowed if it is based on genuine religious beliefs or principles. This includes the actions of religious bodies or schools.”
Take a moment and think about that. What does it really mean?
Well, it means that the previous principle for all has been replaced in practice by the beliefs of some. It means all people are not equal before the law; our shared equality rights are in fact subject to the religious beliefs (and principles contained within them) of others, others who would deny them first for ‘honestly held beliefs… before any other grounds of justification are introduced! Where is the universal justification for this discrimination that demonstrates its fairness and impartiality to the good of all? It’s absent; what we have are lot of assumptions and attributions and arguments and conclusions unsupported by compelling evidence. This is faith-based belief in action… simply presumed to be justified because it is religious. And that’s religious privilege in action and it undermines the very principle of YOUR legal rights, YOUR legal equality, YOUR legal protections. This religious privilege buolt on faith-based beliefs is incompatible with the very principle of equality law.
Another way to understand and appreciate the scope of craziness needed to sustain the argument of privileging ‘honestly held beliefs’ over and above and preceding equality rights for all is to apply the same reasoning, the same privilege, the same lack of independent justification to some other area of public interest. We have a host to choose from but let’s take a public water supply for our analogy and see how well the justification works.
The management of that public water supply is based on the principle of providing clean water for all… and we are all in agreement that this water should be safe for all to drink because all of us drink from it! But let’s say some people in the management team decide that certain privileged exemptions to that principle are justified by the ‘honestly held beliefs’ of those involved with providing this service, making the water supply safe for some but not for others. When people complain that their water supply is, in fact, contaminated – because some people honestly believe that the addition of industrial waste products containing toxins and carcinogenics to this part of the water supply but not that part at the request of certain industries to eliminate their waste is a net benefit to all, while reassuring the rest of us that we will continue to receive only a clean water supply – how is it a justification that doesn’t directly undermine the principle of clean water for all? Would the same exemption be allowed, for example, if the quality of everyone’s water supply – including the captains of these polluting industries and the management team themselves – were to be subject to the same vagaries of who received what quality of water when? Or would we as a municipality stand united and insist that the water supply be kept clean for all? Sure, the industrialists might complain that they have a real problem with their toxic wastes, but why should the quality of our water supply be their solution… any more than threatening our shared legal rights of equality be the solution to the demands of these religious for privilege to exercise their bias and discrimination in the name of the public good?