"Islamic Fundamentalists Understand Critique as Aggression"

Moroccan philosopher Mohamed Sabila on the Arab world's willingness to criticise itself and on the West's supposed predominance and its colonial legacy. An interview by Ulla Lehmann and Nikola Richter

Mr. Sabila, is the Islamic world in the process of reforming itself?

Mohamed Sabila: All societies in the world have their own inner tensions. Every Muslim society is shaped by two poles of power. On the one hand, there are the reactionary powers, oriented to the past. They prefer to reflect on golden times past rather than working on development forwards. Maybe that's a compensation mechanism to cope with the tough reality they face. On the other hand, there are progressive forces, modern intellectuals and certain political tendencies. These are convinced that one must look to the future and think about progressive ideas.

How is the term progress defined in Islam?

Sabila: In Islamic culture, the word renewal is generally used. The term progress is new and only began to be used in discourse in the 18th century. The philosophy of the Enlightenment, heavily influenced by rationalism, understands progress as the further historical development of humanity. But progress is a long and natural development in every society and humanity generally. God created man and society with the goal that they develop further.

What do you think of the thesis that Christianity and Confucianism aided industrial development, while Islam prevents it?

Sabila: Every religion has its own particular notions of the world, society and history. Within each religion, there are progressive interpretations – ideas that serve tolerance – as well as ideas built on destructive ideologies. This dichotomy can be found in Christianity, Judaism and other religions. Everything else depends on the authorities and their interpretation of religious texts.

The Koran contains texts on tolerance, understanding and peace – the word Islam comes from the word peace, in fact – but one also finds passages that preach for a fighting spirit or war. Unfortunately progress is increasingly being rejected in the development of Islamic societies.

Does that mean that industrial progress is being rejected as well?

Sabila: No. Islamic thinking in general does not exclude the possibility of technical innovation. The rejection is primarily directed at Western thinking. One sees this in the Golf states, in technologically advanced Saudi Arabia. Thanks to the lucrative oil trade, one finds the latest and best technology there.

But on the cultural level, there is little opening up. Any engagement with Western theories, particularly philosophy, is taboo. Rational analysis that could shed light on the economic, political and sociological conditions of society and all questioning of tradition and religion are rejected.

Since 1980 you have served as consultant in the Ministry of Human Rights in Morocco. Is the application of human rights a necessary precondition for a modern society?

Sabila: Yes, for a society that is in the process of modernising its politics and political culture, human rights are fundamental. The respect of human rights is anchored in the preamble of the Moroccan constitution, for example. But one cannot change everything all at once. That would be a huge shock for our society and the traditional culture. But in general, the elites, intellectuals and civil society are now committed to respecting human rights.

What influence do non-traditional currents have in Morocco?

Sabila: Those worth mentioning are the nationalistic forces, but also the socialist-leaning parties, the former communist party, leftist splinter groups and the sub-groups of the moderate Islamic Party (PJD), the party that fought most vehemently for independence. Intellectuals also play an important role. And most importantly the civil society and human rights organisations.

Do such currents make up a minority of the society?

Sabila: No, we're talking about several parties. They did well in the elections. Some of them are even in the government. They represent roughly a third of the Moroccan population. The effect of modernisation accounts not only for their quantity but also their quality; their activity. They are more or less supported by the government which is trying to develop a modern Islam.

You are well known for demanding that the Islamic world be more critical of itself.

Sabila: When I speak of self-critique, I mean that the Muslim cultural heritage must be subjected to historical and rational critique. It requires the outsider perspective, especially in the human and social sciences, a perspective based on human knowledge. Self-critique in the Islamic world refers to both internal and external critique. Islamic fundamentalists understand critique as aggression that is rooted in thinking borrowed from the West.

Does it also need a critique from the West?

Sabila: Yes. Because what is described as the West is multi-layered. There are at least two components: the West as the avant-garde of humanity, the leading force in scientific accomplishment, and the West as a repressive colonial power. Thinkers like Foucault or Adorno and the Frankfurt School have criticised instrumental reason and its tendency towards external as well as internal exploitation.

When the extremists say to us the West embodies repression, we reply that they must distinguish between the ideology or the will to power and scientific progress. There was a movement towards cultural and political renaissance in the middle of the 19th century in the Arabic world as well. The Egyptian revolution was the result of this opening to the rest of the world. After the occupation of Palestine and the aggression of some Western powers in 1956, pubic opinion shifted and the Arab world retreated into its own cultural heritage.

Is colonisation the main source of hostility towards the West today?

Sabila: Yes. In the context of colonisation, most Muslims find the occupation of Palestine to be a continuation of the religious wars. The Islamic reaction is to see only negative sides to colonialism. But it has two faces. It was both aggression and a stimulant of progress. In the capitalist search for markets, the original, traditional and even primitive economic forms developed further: infrastructure was built up. In Morocco, for instance, railways, roads, and modern schools were built and women's emancipation promoted.

What changes do people in the Arab world wish for?

Sabila: A traditional society is naturally influenced by its own history, culture and imagination. But there is in every society a desire for renewal, progress and improvement. In Morocco there is a very strong urge to be modern, even though this is not shared by many of the people. The modern elites fight for progress in world view, society and religion. The traditional elites are backwards-oriented. Despite the strength of traditional currents, I am aware of a development towards modern consciousness and believe that this will be borne by the modern political powers.

Interview by Ulla Lehmann and Nikola Richter

This interview was first published by the Zeitschrift für Kulturaustausch of Germany's Institute for Foreign Relations.

© Zeitschrift für KulturAustausch 2005

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