Abrahamic monotheism as represented in Judaism, Christianity, and Islam, precedes and stands apart from politics as an ethical vision that transcends history. It was a vision which invited people to embrace their common humanity as created and gifted by one omnipotent deity, and to follow a revealed code of ethics for righteous living, holding the promise of peace with an end to interminable conflicts that divided people into warring tribes.
Thoughtful Muslims, for nearly a century before the demise of the Ottoman Empire and the abolition of the Caliphate, had been writing about the need for an Islamic reform. Europe’s cultural advancement following the Reformation and Enlightenment held up a mirror for the Islamic world to follow in similar direction to similar ends. There was a consensus among Muslims that Islam was not intrinsically opposed to the modern world, and a readiness to follow in the footsteps of the West.
This is the “other” Islam. This is submission to truth, whose most righteous exemplar was Abraham when his faith was tested by his Deity, according to the Hebrew Bible, to sacrifice his son. And this is the faith of Sufis who took Muhammad’s message to people in places far removed from the desert confines of Arabia. It is simply, as the Qur’an reminds (30:30), deen al-fitrah, the natural religion, or inclination, of man to know his Creator. There is no return of this “other” Islam; it never went missing.
The cover of the January 1976 issue of Commentary magazine announced its main story, “The Return of Islam,” by Bernard Lewis. The year of publication coincided with the coming end of the fourteenth century of Islam, and the anticipation of a new Islamic century beginning in 1979. Forty years later this essay by Lewis, widely recognized and respected as the most eminent scholar on the Middle East and Islam alive today, came to be celebrated as the first warning of the coming upheaval inside the world of Islam.
Lewis’s essay was a corrective to viewing the Middle East and its people, Arabs and Muslims, in terms of Western values. “Modern Western man,” wrote Lewis, “being unable for the most part to assign a dominant and central place to religion in his own affairs, found himself unable to conceive that any other peoples in any other place could have done so… [or to] admit that an entire civilization can have religion as its primary loyalty.” This meant, Lewis continued, the “inability, political, journalistic, and scholarly alike, to recognize the importance of the factor of religion in the current affairs of the Muslim world”.