Muslim Scholars Must Break the Theological Claims of Extremism

In follow up to a topic that was mentioned in a post yesterday about the toxicity of some forms of Islam, the New York Times has provided room for debate on whether and how Muslims need to respond to extremists groups within the faith that seek to use the Koran to justify horrors and persecute non-believers and stifle any form of dissent.  Some say that Muslims do not need to justify themselves or directly confront extremist elements who they dismiss as "not real Muslims."  This mindset is, to me, akin to the "good Christians" in this nation that remain focused in their only faith world and refuse to confront Christofascists who are steadily killing the Christian brand.  Sticking one's head in the sand doesn't provide a solution.  Rather, it allows evil to metastasize.   A second argument, which I believe to be a better solution makes the case that the "good Muslims" must tear down the theology used by extremist to justify atrocities and contempt for others.  Here are highlights of that argument:

Al Qaeda, Boko Haram, the Islamic State – there can be no doubt that Muslims have an extremism problem. Its causes are many, including failure of governance, absence of democracy, a culture of intolerance and geopolitics.

Muslim states are either unable to combat violent extremists or recognize them as threats. Some countries view them as assets to be used for their own geopolitical purposes and actually nurture them. This geopolitical blind spot is a key problem.

Muslim scholars have tried to counteract their threat but their biggest error in doing so is that they limit their condemnation to political extremism without also condemning the theological extremism that underpins it.

For example, when Islamic leaders condemn acts of violence against intellectuals or minorities after accusations of blasphemy, they do not condemn the scholars who give fatwas of blasphemy or takfir (excommunication). They also do not refute the theology that supports use of such vigilantism.

Many Islamic groups condemned both Boko Haram and ISIS as un-Islamic. This is a welcome development. But they did not also condemn the Salafi theology that underpins the literal and shallow understanding of Islamic principles that inform groups such as ISIS. It is like trying to treat the symptoms while allowing the cause to metastasize.  

Muslim scholars must not only counter the worldview that makes Islam, a religion of peace, into an ideology of violence theologically, but must also develop programs to educate their communities about the dangers of nurturing narrow and intolerant interpretations of Islamic scriptures. This must be done systematically in schools, at Friday sermons and at Islamic conferences. 

But most important, mosques and Islamic schools must initiate programs that encourage young Muslims to work with and in other religious communities.  

To be clear, I am not anti-Muslim.  I am against fundamental religions of all faiths.  Fundamentalism history is one of murder, mayhem and toxic evil.  We need to see "good Christians" and "good Muslims" stand up to extremists within their faiths.  One can only hope that Muslims can ultimately rise to this challenge better than most "good Christians" do in this country.