As a faith, and a civilization built upon that faith, Islam over the centuries has displayed many faces, some peaceful and others not. Against the threat of violent Islam in our time, bland and disingenuous assertions of Islam’s essentially peaceful character are inadequate
Some hours after the arrest on 18 September of fifteen IS sympathizers alleged to be planning violence in Australia, the Attorney-General Senator George Brandis QC, in an interview with Raf Epstein on ABC Radio Melbourne, declared — correctly — that people of the kind arrested constitute only a “tiny minority” within a large and largely law-abiding community. He went on to reject the suggestion that violence, or support for it, is any way “intrinsic” to Islam. Then he went further. “The suggestion that mainstream Islam is anything other than a religion of peace is arrant nonsense,” he insisted.
How convincing is this claim? Can we, in the face of threatened Islamist violence, find reassurance in that assertion?
The truth is that, both as faith and a civilization built upon that faith, Islam over the centuries has displayed many faces, some peaceful and others not. Against the threat of violent Islam in our time, bland and disingenuous assertions of Islam’s essentially peaceful character are inadequate.
The dramatic emergence of the so-called Islamic State in northern Syria and western Iraq (ISIS) and, with it, the foundation, even restoration after a ninety-year hiatus, of a universal Islamic caliphate, brings modern-age militant Islam to a new level. Radical fundamentalist Islam is no longer seeking simply to infiltrate a state, or intimidate a state through terror, or to suborn and then capture and control an existing state. In the bleak borderlands of Syria and Iraq, violent Islamists are now creating a state of their own. And not just any state.
Their task, they claim, is not one of modern institutional innovation but of divinely ordained historical restoration: the restoration of Islam’s worldly sovereignty and universality. They see themselves as erecting the basic framework of a regime and overarching political structure that, they intend, will eventually encompass not only all the world’s Muslims but the entire world. Initially that will be a world of non-Muslims under Muslim governance, but ultimately a world entirely Muslim by faith and in identity and destiny.
This development poses a threat that requires an adequate and effective response.