http://www.ruthfullyyours.com/?p=65529
It seems in modern times that the post-colonial history of Muslim societies has been over-determined by violence in the name of religion.
Bangladeshis, despite significant internal opposition from militant Muslims supported from the outside, have shown a preference for their secular culture, based on language and not religion.
Islamic solidarity, then as now, meant support for the architects of genocide, not for the victims.
Bangladesh, formerly East Pakistan, is in the news. Forty-two years after the country won its freedom, the nation witnessed the first of several convicted war criminals executed. The death by hanging of Abdul Quader Molla, a senior member of the Jamaat-i-Islami [JI], on December 12, 2013 was a cathartic moment for the long-suffering people of Bangladesh, and an event almost unique in the annals of Muslim history.
Since 9/11, there seems genuine concern in the West and among non-Muslims about the nature of Islam and of Muslim history. Violence is neither unique to Islam nor among Muslims, but it seems in modern times that the post-colonial history of Muslim societies has been over-determined – again not uniquely – by violence in the name of religion.
There also seems genuine concern in the West about the role of religion in politics. World history, as Hegel noted, is a world court; and the evidence in this court discloses that the fusion of religion and politics has held for the longest time. As politics is about power, religion has undeniably been used as the most potent instrument of power.