In the post September 11 world, there has been no shortage of people willing to cast a critical eye at Islam and its role in fostering the conditions and mindset, which have provided such fertile ground for terrorism. What there has been a manifest shortage of is moderate Muslims willing to openly cast this critical eye.
Irshad Manji is one of the few moderate Muslims who has decided to analyze the trouble with Islam. As a Muslim “broadcaster, author, public speaker and media entrepreneur,” she seems to be a credible source for such critical examination.
Written as an “open letter to Muslims and non-Muslims alike,” Manji takes us through Muslim history, as well as her own personal journey, to demonstrate how the trouble is not merely with fundamentalist Islam, but rather with mainstream Islam. Her main contention is that “tribal” Islam (or what she calls “foundamentalism”) emanating from Saudi Arabia has taken over as Islam, along with its intolerance of minorities (Jews in particular), disdain for the West, marginalization of women, and crushing of the spirit of inquiry which was originally an integral part of the religion.
Manji is not content with merely identifying the problems with the Muslim world; she also offers a solution. It is her thesis that “God-conscious, female fueled capitalism”, via the provision of micro-enterprise loans to creative women throughout the Muslim world, is the best way to kickstart Islam’s liberal reformation.
I really enjoyed this book, in large part due to Manji’s raw honesty and openness. She shows a genuine desire to zero in on the problems with her faith, and come up with some novelle solutions. I was particularly interested in her account of a visit to Israel, in which she focuses on the praiseworthy, democratic aspects of the country, even while criticizing some Israeli policies. The fact that she is, by no means, “pro-Israel” when it comes to the Middle East conflict, give her opinions a certain credibility.
The book’s open, candid quality is due in large part, to its “open letter” style . I cannot, however, help thinking that she may have been better served with a more formal, scholarly style, given the subject matter and reliance on historical and theological facts and arguments. Also, the “open letter” style lends itself to much repetition, with the phrase ‘Let’s…” being overrused.
But my main criticism with the book concerns substance. While Manji’s wide-ranging knowledge on Islam is impressive, it is when she delves into other topics more unfamiliar to her, that she is sometimes found wanting. For instance, when she is recalling her visit to Israel, she speaks of “Hasidic political parties.” What she probably meant was “religious political parties”, which is something entirely different (Hasidism is a particular, mystical form of Judaism, with its roots in Eastern Europe).
A less “harmless” error occurs when she speaks of Israeli “settlers.”
“I recoil at the West Bank crazies who illuminate their hilltop settlements with brash, neon Stars of David. I don’t pretend to defend those who kindle fires with branches severed from olive trees that Arab farmers have nurtured for decades, and who sequester themselves in yeshivas where they’re forbidden to study the disciplines, from astronomy to philosophy, that made Maimonides tick. Bear in mind, though, that these folks are lightweights in contemporary Judaism. Infuriating, but relatively marginal.
Here, Manji seems to be speaking out of emotion, rather than fact. For a start, I see no problem with illuminating your home with a Star of David, and expressing your pride in your religion. Also, speaking of fires kindled with “branches severed from olive trees that Arab farmers have nurtured for decades” plays to the more emotional among us, but is totally lacking in fact. Furthermore, her comment on settlers who “sequester themselves in yeshivas where they’re forbidden to study the disciplines, from astronomy to philosophy, that made Maimonides tick” is palpably incorrect. In fact, it is precisely the yeshivas in the settlements that promote the combination of religious instruction with army service, as well as the promotion of secular studies. For instance, the head of one of the great “settlement” yeshivas, Rabbi Aharon Lichtenstein, himself has a PhD from Harvard University.
Another topic she displays some ignorance of is economics. For instance, towards the end of the book, she posits the following:
“The populations of the European Union, America, Japan, Canada and Australia are rapidly ageing and only faintly fertile. These regions need new workers to keep consumerism up, taxes rolling in, and social services paid – especially for the elderly. In short, the West needs Muslims.”
This is a very simplistic approach to what is a complex topic. For instance, an argument can be made that increased immigration can, in fact, add to a country’s social security burden.
Manji can also be accused of being unrealistic at times. For instance, as part of her solution, she envisions an “Abrahamic haji” to Mecca, involving the “hardier souls among Christian, Jewish, and Muslim university students”.
One also gets the feeling that Manji’s homosexuality, and subsequent ostracization, has played more of a role in the formation of her opinions and problems with Islam than she actually lets on.
Overall, The Trouble With Islam works well as a courageous and passionate call to action for Muslims, despite its shortcomings.
Book Review: The Trouble With Islam by Irshad Manji
