Arab Muslims Yearn for Lost Greatness. By David Ignatius and Hisham Melhem.

Symbol of a golden age. The Great Mosque of Cordoba. Wikimedia.

A Yearning for Lost Greatness. By David Ignatius. Real Clear Politics, July 14, 2013.

Syria’s clash with history. By Hisham Melhem. Al Arabiya, May 23, 2013.

Sectarian cancer festers in the Arab world. By Hisham Melhem. Al Arabiya, June 27, 2013.

Islam’s Hatred of the Non-Muslim. By David Bukay. Middle East Quarterly, Summer 2013.

What’s Really Wrong with the Middle East. By Aaron David Miller. NJBR, June 27, 2013.

Middle East Genocide. By Ralph Peters. NJBR, June 3, 2013.

The Arab Collapse. By Ralph Peters. NJBR, May 20, 2013.

A Christian Catastrophe. By Ralph Peters. NJBR, April 2, 2013.


Ignatius:

Hisham Melhem, a prominent Lebanese journalist, recalls an emotional visit to the Great Mosque of Cordoba in southern Spain last May. With tears in his eyes, he found himself wondering how the Arab Muslim genius of a thousand years ago had veered in modern times toward such chaos and repression.

 

Melhem later wrote a column for the Beirut daily An Nahar describing his visit to the Andalusia region, “roaming as if . . . in a dream,” touching the pillars of the mosque in Cordoba and other magnificent remnants of a Muslim moment “characterized [by] confidence, courage, openness, tolerance and love of intellect, philosophy, arts, architecture and happiness on earth.”

 

What happened to this sublime culture? That question of lost greatness has vexed Arabs for centuries, and it was painfully visible last week as Egypt lurched forward into a new moment of bloodshed and political turmoil.

 

Egyptians yearn for the greatness of a past that produced the glorious pyramids and tombs of the pharaohs, and later made Cairo’s al-Azhar mosque the arbiter and guardian of Sunni Muslim theology. What Egyptians find in the present is a revolution that, over the past two years, has been devouring its children, secularist liberals and Muslim Brothers alike.

 

Talking about this unfolding tragedy in Egypt with my friend Melhem, I thought he was right to focus on the openness and tolerance of the Moorish kings of Andalusia. It was this sophistication that gave Cordoba its reputation as “the ornament of the world.” It wasn’t only Muslims who prospered in 9th-century Andalusia, but Jews and Christians as well.

 

Melhem contrasts this 9th-century tolerance with the “sectarian cancer” that today is eating Syria, Iraq and so many other Arab nations. He wrote in An Nahar: “Today’s Middle Eastern Muslims, with their narrow sectarian awareness, appear extremely far from the humane sources that under Islam made them the second civilization after the great Romans. They are so far from sources that granted the world a new language in intellect, art and commerce upon a universal vision supposedly based on logic and justice.”

 

The Cordoban spirit of pluralism was described by Maria Rosa Menocal in her 2003 book, The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. She described how the Arab Muslim rulers of the time promoted a freedom of thought that, in addition to producing great art and the beginnings of modern mathematics and science, also allowed other religions to prosper.

 

This ethic of tolerance – so central to the zenith of Muslim culture – Is precisely what seems missing in so many Arab countries today. The political culture is broken. Politicians on all sides lack the confidence that allows compromise and moderation. Politics is a zero-sum game, and everything is a fight to the death, whether it’s in Cairo, Damascus, Tripoli or Baghdad.

 

Recent events in Egypt underline the problem: If it’s not the Islamic authoritarianism of the Muslim Brotherhood, it’s the repressive dictatorship of the military. There seems no middle ground.

 

You can glimpse the beginnings of a movement to build a Muslim political culture of tolerance that could support modern democratic societies. Asef Bayat, an Iranian-born professor at the University of Illinois at Champaign-Urbana, has been writing over the last decade about what he calls “post-Islamist” trends. He argued his case forcefully in a 2007 book called Making Islam Democratic.

 

Mustafa Akyol, a Turkish columnist and academic, argues for openness and tolerance in his 2011 book, Islam Without Extremes: A Muslim Case for Liberty. He explains: “I have become convinced that a fundamental need for the contemporary Muslim world is to embrace liberty – the liberty of individuals and communities, Muslims and non-Muslims, believers and unbelievers, women and men, ideas and opinions, markets and entrepreneurs.”

 

A Lebanese Muslim friend explained in a recent email that the guiding insight of this post-Islamist movement is that “bringing Islam down to the muck of daily life and its politics has proved extremely dangerous to the religion. . . . In order to save Islam, you have to elevate it again and protect it from the humanity that wheels and deals in its name.”

 

Arguing for tolerance and moderation at a time when Egyptians and Syrians are slaughtering each other may seem like folly, but it’s grounded in a practical reality. To rediscover the golden age symbolized by “Al-Andalus,” the Arab Muslim world must recapture the inclusive spirit that sustained Cordoba and Granada.

 

Otherwise, the broken political culture will not mend.


Melhem (clash with history):

Andalusia’s Islam has a magnificence, majesty, fineness and sophistication never before witnessed in the Muslim world. What is left of the amazing Umayyad civilization that Abdelrahman al-Dakhil and his grandchildren established in Cordoba, Granada and Sevilla is enough to give people an idea of the enlightened world developed by a leading Arab minority (and a majority of Berbers) characterized with confidence, courage, openness, tolerance and love of intellect, philosophy, arts, architecture and happiness on earth.

 

Cordoba reached the peak of its glory during the era of Abdelrahman III, and it was called the Jewel of the World. Today’s Arabs appear extremely estranged from this world. Today’s Middle Eastern Muslims, with their narrow sectarian awareness, appear extremely far from the humane sources that under Islam made them the second civilization after the great Romans. They are so far from sources that granted the world a new language in intellect, art and commerce upon a universal vision supposedly based on logic and justice.

 

Observing what is left of this fine world, touching some of the columns in Cordoba’s magnificent mosque, walking in Sevilla’s castles, getting to know the areas of its Arab universities and roaming – yes, roaming as if you are in a dream – the castles’ hallways of Al-Qalaa al-Hamraa (the Red Castle) is to realize a majesty called Andalusia’s Islam. At the same time, it is also to feel the urge of writing an elegy or crying not over the ruins of Cordoba and Seville but over the ruins that the Umayyad grandchildren are piling up every day in Aleppo, Damascus, Homs and Hama.

 

The Syrians today are killing the inheritance that distinguished the Umayyad governance in the East and in Andalusia. They are killing the openness towards other cultures and religions and the desire to build a civilization that includes Muslims and others. Saqr Quraish and his grandchildren did not only “tolerate” the Jews or the Christians whom they militarily defeated but they also culturally and humanly interacted with them. Spain’s Jews were persecuted before the Umayyad era, and during the latter, they developed. After they mastered Arabic, they revived their language. Plenty of Spain’s Christians “Arabized” out of conviction.

 

Umayyads in Andalusia sought to overcome sects and sectarian struggles. Their world – at least in its aspirations – completely contradicts with the “sectarian wars” launched by Assad’s regime and its Shiite allies in Lebanon and Iran and which found their reflection in Al-Nusra Front and other extremist Sunni organizations.

 

In Cordoba, philosophers including Ibn Rushd and Ibn Maymun who are amongst the most prominent philosophers of the Middle Ages were born. Arabs and Jews are right when they say that the Jewish Ibn Maymun is one of them. What Ibn Rushd and Ibn Maymun had in common was their belief in rationalism. This belief is what subjected them to the intimidation of radical Muslims and thus forced them to flee Cordoba. Today, where do Arab rationalists escape to from the sectarian wars’ warlords and Islamist obscurantists?