Hashmi's article will obviously go over well in academic circles, where 
idealism, language and words are privileged to a dictatorial degree over 
materialism and economics. Tolerance in the Islamic world has failed, we are 
told, because of shortcomings in the Quran. Nothing to do with the conditions 
caused by the U.S. foreign policy, puppet dictators, or imposed sanctions of 
course. One may wonder, given the plethora short-comings of the Bible and the 
Talmud, why countries that are predominantly Christian and Jewish do not face 
the same bass-ackwardness economically!

-- David

>A Conservative Legacy
>
>A Response toThe Place of Tolerance in Islam
>
>Sohail H. Hashmi
>have long been intrigued by an exchange between Abraham and God
>that comes early in the Qur'an: "Behold! Abraham said: 'My lord!
>Show me how you give life to the dead.' [God] said: 'Do you not
>then have faith?' He said: 'Yes, but [I ask this] to satisfy
>my heart.' [God] replied: 'Take then four birds and teach them
>to incline toward [or obey] you. Then place a part of them on
>every hill around you, and then summon them. They will come flying
>to you. And know that God is almighty, wise'"(2:260). This verse
>follows several others and precedes many more in which Abraham
>is depicted as steadfast in his private faith and his public
>preaching— so much so that he is called khalil Allah (the friend
>of God) based on Q. 4:125. Why would the Qur'an even allude,
>I have wondered, to the possibility that this great prophet of
>God would harbor any doubts about God's power? Could it be that
>through this dialogue the Qur'an is intimating that skepticism
>and open questioning are intrinsic aspects of faith?
>
>To me, this verse is one of the most powerful commandments for
>tolerance contained in the Qur'an, for if God can answer a prophet's
>troubled heart with such compassionate understanding, how much
>more likely is He to understand the doubts of ordinary humans?
>And if God understands, then how much more incumbent is it upon
>us human beings to do the same?
>
>The Qur'an is a deep well from which Muslims may draw plentiful
>supplies of tolerance, pluralism, respect for diversity—even
>doubt. Khaled Abou El Fadl outlines these resources well in his
>thoughtful essay. I agree with him that such resources have been
>misappropriated by Muslim puritans and extremists. But his argument
>for misappropriation fails to account for the more widespread
>exclusivity and intolerance that we encounter in the Islamic
>intellectual heritage. Narrow and illiberal readings of the Qur'an
>are not exclusively the province of fringe elements. If that
>were so, the task of constructing liberal and tolerant societies
>among Muslim populations would be immeasurably easier. If contemporary
>Muslims are to realize the full "blessings" of the Qur'an's spirit,
>as Abou El Fadl urges, they must face up to the full "burden"
>of their political and intellectual history.
>
>I want to be clear about my argument: I am not suggesting that
>Islamic history is one of intolerance. The historical record
>is clear that Islamic societies of the pre-modern period were
>generally as accommodating of diversity and religious freedom
>as their contemporaries in other parts of the world, and in many
>instances more so. The same cannot be said of modern Islamic
>states and societies, which lag far behind international standards
>of equality, democracy, and human rights. My point is that whether
>we are discussing tolerance, diversity, and freedom in pre-modern
>or modern Islamic societies, Muslims have generally fallen far
>short of qur'anic standards. And some of the responsibility for
>this failure in practice must be ascribed to the limitations
>in the interpretation of the Qur'an itself.
>
>To return to Q. 2:260, for example: The most influential commentators
>have gone to great lengths to eliminate the faintest hint of
>doubt from Abraham's plea to God. Most classical and modern exegetes
>agree with al-Qurtubi (d. 1273) that Abraham's request does not
>signify doubt at all, only the desire "to rise from the knowledge
>of certainty ['ilm al-yaqin] to the reality of certainty ['ayn
>al-yaqin]."1 Underlying this exegetical activity is the orthodox
>dogma that prophets are protected from error and doubt. This
>principle has to be maintained even if it requires glossing over
>God's direct question to Abraham, "Do you not then have faith?"
>If God were to give Abraham "the reality of certainty," then
>Abraham would no longer require faith. Moreover, we ordinary
>humans cannot likewise petition God for proof to solidify our
>faith.
>
>The Qur'an repeatedly points to the complexities and ambiguities
>of faith. It stresses throughout the narrow line separating righteousness
>from self-righteousness, and admonishes believers to be humble
>in the knowledge that no person nor even any creed can claim
>to have the full truth. Yet repeatedly, the tradition of qur'anic
>exegesis strains to prove the opposite.
>
>Let us consider how two qur'anic verses cited by Abou El Fadl
>have been treated over the long history of exegesis. First, Q.
>2:62: "Those who believe, and the Jews, the Christians, and the
>Sabians—any who believe in God and the Last Day, and act righteously
>shall have their reward with their Lord. On them shall be no
>fear, nor shall they grieve." The verse seems clearly to be extending
>God's salvation to all humans who profess faith and do good deeds.
>Nevertheless, the majority of classical commentators found ways
>to limit its promise. One method was to argue for what Jane McAuliffe
>calls "salvific stages": thus only Jews, Christians, and Sabians
>who had adhered to the "pristine" faith—which Islamic belief
>holds to be common to all prophets—before the advent of Islam
>are promised God's favor in the afterlife.2 Once Muhammad brought
>the final revelation, only true Muslims should consider this
>verse as applying to them.
>
>A second means of circumscribing the verse's universality, which
>reinforces the first, is to argue that it has been abrogated
>by subsequent revelation, including Q. 3:85: "If anyone desires
>a religion other than Islam, never will it be accepted of him,
>and in the hereafter he will be among the losers." Instead of
>attempting to reconcile the verses by contextualizing them in
>time and in the full qur'anic text, many exegetes have employed
>the principle of abrogation as a blunt instrument. Hundreds of
>verses could, in this manner, be labeled "no longer relevant."
>The fact that Q. 2:62 is repeated almost verbatim in Q. 5:69,
>a verse believed to have been revealed after Q. 3:85, is conveniently
>forgotten.
>
>Q. 2:62's message of tolerance is indirect; Muslims have no monopoly
>in the life to come and thus can claim no exclusive righteousness
>in this life. Another verse cited by Abou El Fadl, Q. 5:48, far
>more directly asserts that religious diversity is not something
>simply to be tolerated as a necessary evil, but a necessary good
>to be embraced by all who sincerely strive for the truth: "To
>each among you have We prescribed a law and an open path. If
>God had so willed, He would have made you one community. But
>[His plan is] to test you in what He has given you. So strive
>as in a race in all the virtues. The goal of you all is to God.
>It is He who will show you the truth of the matters in which
>you differ."
>
>This verse is so arresting in its breadth, clarity, and self-confidence
>that it would seem to leave little room for controversy. Yet
>again, mainstream qur'anic interpreters found ways to problematize
>the clearest verses, whose meaning is buttressed by the thrust
>of qur'anic teaching, while upholding other verses of limited
>scope as authoritative. Thus, Ibn Kathir (d. 1373)—following
>a line of reasoning developed by al-Tabari (d. 923) and others—suggests
>that the separate communities addressed in this verse are pre-
>Muhammadan communities, and that with the advent of the Muslim
>community, all other previously valid courses had been annulled
>by Islam.3 The fact that the verse contains the imperative verb
>istabiqu, which conveys the sense of multiple, contemporaneous
>actors "vying" or "racing" toward virtue, is again conveniently
>glossed over.
>
>There are of course a number of political and sociological reasons
>why the exegetical tradition tended toward conservatism and exclusivity
>when dealing with qur'anic views of the Other. These historical
>factors need not detain us here; what is most important is to
>acknowledge this legacy frankly and to chart a course that both
>responds to it and departs from it. Contemporary Muslim interpreters
>can ill afford to disregard the conservative legacy, or simply
>associate it with extremist forms of Islam, for the Qur'an still
>speaks to millions of the faithful through the voices of its
>classical commentators. But if modern Muslims are to build tolerant
>and pluralistic societies based on qur'anic teachings, they must
>also be prepared to chart a new exegetical course.<
>
>
>
>Sohail H. Hashmi is Alumnae Foundation Associate Professor of
>International Relations at Mount Holyoke College.
>
>Click here to return to the exchange, Islam and Tolerance with
>Abou El Fadl and respondents.
>
>
>
>1 Muhammad ibn Ahmad al-Qurtubi, al-Jami' li ahkam al-Qur'an,
>vol. 2 (Cairo: Dar al-Katib al-'Arabi, 1967), 299; translated
>by Mahmoud Ayoub, The Qur'an and Its Interpreters, vol. 1 (Albany:
>State University of New York Press, 1984), 265.
>
>2 Jane Dammen McAuliffe, Qur'anic Christians: An Analysis of
>Classical and Modern Exegesis (Cambridge: Cambridge University
>Press, 1991), 111.
>
>3 Isma'il ibn 'Umar ibn Kathir, Tafsir al-Qur'an al-'azim, vol.
>2 (Beirut: Dar al-Andalus, 1966), 589; Cf. Muhammad ibn Jarir
>al- Tabari, Jami' al-bayan 'an tawil ay al-Qur'an, vol. 3 (Damascus:
>Dar al-Qalam, 1997), 248.
>
>Originally Published in February/March 2002 issue of the Boston
>Review