Islamist Apologetics
Review: Shadi Hamid, ‘Islamic Exceptionalism: How the Struggle Over Islam Is Reshaping the World’
M.G. Oprea June 18, 2016 4:58 am
The Arab Spring was hailed as a movement that would finally bring democracy to the Middle East and an end to authoritarian rule from Tunisia to Syria. But as is often the case in the region, disappointment was swift to follow. In Egypt, the first free elections in 2012 brought to power the Islamist Muslim Brotherhood and President Mohamed Morsi. But after only one year, the Egyptian people demanded he step down and called on the army for a coup to retake the country from the Islamists. This history encapsulates the tensions between Islamists and secularists in the democratic process, which is the topic of Shadi Hamid’s latest book, Islamic Exceptionalism: How the Struggle Over Islam Is Reshaping the World.
Hamid, a senior fellow in the Center for Middle East Policy at the Brookings Institution, ends his book with a discussion of the dynamics between liberalism and Islamism in the Middle East, and the difficult democratic process after a revolution. He explains how democracy is struggling to gain ground in the region because the people often elect Islamists, which causes liberals to revolt and stage a coup. Islamist participation in the democratic process is polarizing because of the fears that it provokes (although Hamid doesn’t seem to think these fears are legitimate). This leads him to an interesting and thoughtful discussion of how to draft a constitution, who should write it, how much public involvement there should be, and how to craft nonnegotiable “supraconstitutional principles,” like our Bill of Rights, that limit what a democratic majority can do. This is a useful reflection on the complications inherent to the region because of its religious history and the relatively recent introduction of secular government there in the 20th century.
Hamid’s titular goal, to point out how Islam is “exceptional,” is also helpful in understanding Islam’s relationship to the law and the state. He spends the first part of the book explaining that Islam is fundamentally different from both Judaism and Christianity in its relationship to the state and governance. Christianity, he argues, didn’t have a “positive conception of divinely mandated governance,” because its founder, Jesus, was a dissident, while Judaism had a similar body of laws as Islam, but not the context for governing (Jews lived under non-Jewish rule for eighteen hundred years).
Islam, on the other hand, is a juridical religion created to dictate every aspect of life, and was founded by Mohamed, who became the head of a state. Thus, unlike Judaism, Islam had both the body of law, and the context to implement those laws—until the fall of the Ottoman Empire in 1923. This discussion is important in understanding politics in the Middle East, especially in the wake of the Arab Spring.
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Throughout the book, Hamid takes a sympathetic tone toward Islamists, who he complains are rejected if they stick to their principles and disbelieved when they profess moderation (although he acknowledges throughout the book that their strategy is to play the long game, thus necessitating feigned moderation). According to Hamid, Islamists have to take this approach because otherwise secularists wouldn’t want them to participate in elections, nor would international organizations or Western powers (although he fails to mention that the Obama administration quietly backed Morsi when he was elected president in Egypt in 2012). In his opinion, Islamists have no choice but to be two-faced if they want to gain power.
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