http://www.capmag.com/article.asp?ID=4682 



Notes on the Near Eastern Legacy of Islam

by John Lewis  <http://www.capmag.com/author.asp?name=42>  (June 4, 2006)

I just finished teaching an undergraduate university class on the Ancient
Near East: 15 weeks on Ancient Mesopotamia and Egypt. I read as many
original documents and modern histories-and looked at as much art-as I had
time to do. I became intrigued by the many parallels between radical Islam
and the ancient historical background. Here are just a few, in no particular
order, each of which needs more work:

1.      The idea that the world is divided into the realms of light and
truth (ruled by a god's favorite on earth), versus the realm of darkness and
lies (ruled by men). There are many parallels between Zoroastrianism (which
sees the world as divided into warring realms of light and dark), Manicheism
(similar views spread by a Persian mystic in the 3rd century A.D.), and
Islam, particularly the Dar-al-Islam versus Dar-al-Harb, or World of Light
and Submission versus World of Darkness and Chaos. From such views came Bin
Laden's war with the west, which can only end when the forces of Islam have
conquered the forces of Chaos. 


2.      The idea that the truth can only come from the authority of a higher
power, to be accepted by faith. The ancient Persian kings saw a "world of
truth" versus "world of lies," in which the Great King triumphs over those
who lie. Islamists today see enemies lying to them everywhere-while they
accept the grossest lies themselves (teaching their children, for instance,
that Jews are born of pigs and monkeys). See Elan
<http://www.theobjectivestandard.com/issues/2006-spring/anti-muslim-conspira
cies.asp> Journo's article in The Objective Standard for the conspiracy
theory mentality that develops from the idea that myriad enemies are engaged
in organized lying. 


3.      The idea that evil is a powerful force in the world, to be opposed
by the forces of goodness derived from the divine. They see chaos whenever
there is no divine force bearing down on men to keep them in line. In such a
world, to be at war is natural-and good, if one is on the "good" side.
Morally, they claim, those who initiate war for the realm of light are good,
while those who defend themselves from such war are evil. Thus Palestinian
suicide bombers are said to be good when they blow up little children, while
the children are enemy occupiers who deserve death. 


4.      The idea that proper political rule is based on the sanction of a
divine power, whose commands are enforced by those who fight successfully on
earth. For the Persians, it was the god Ahuramazda, among others, who
legitimated the king's rule. The "peace" that follows when the king
establishes his rule is a distinct parallel to claims by Islamic
totalitarians that all will be well once Islamic law is imposed by a
totalitarian Caliphate or ruling council. For such mentalities, adherence to
divine commands is more important than the consequences on earth; thus the
Taliban brought misery to their people, but called it goodness. 


5.      The idea that man is unable to guide himself by reason means that he
must be controlled, by either an inner or an outer jihad. Reason was unknown
in the ancient world, but is today rejected by Islamists, who claim that
each one of us must submit to the power of a god in order to restrain the
emotions of rage that lead to chaos. From this follows a series of social
rules: women must cover themselves, for instance, else men will go wild and
dirty them. Palestinians must have a periodic "day of rage" to vent their
anger at the hostile world that does not grant their whims. 


6.      There is a need for an external enemy, as a point of focus for the
rage which would otherwise turn into civil war. The Arabic tribes were in
constant warfare, until Islam pointed their energies outwards, into
conquest. To this day, the civil wars return to such areas whenever there is
no external enemy, or no dictator to keep order by force. (There is a
parallel to countries in Medieval Europe, which warred constantly unless
they pointed their energies outward toward a Crusade against infidels.) 


7.      The wars of expansion-by which the Near Eastern kingdoms and, later,
Islam rose-continued until a dictator imposed his will. The ancient
Akkadian, Assyrian, Babylonian, Median and Persian Empires all expanded to
the limits of their power. For the Persians, the expansion to universal rule
was stopped by the Greeks. Similarly, Islamists today say that a Caliphate
will impose Islamic law over all, by force if necessary, under a
totalitarian dictatorship. 


8.      The demand by every ancient king for submission to his will
everywhere is a precise parallel to the demand by Mohammad, and the Islamic
totalitarians today, that people everywhere submit to the will of Allah.
Ancient Persians were all slaves to the Great King; now, they are all to be
slaves to Allah (as early Christians called themselves the slaves of
Christ). 


9.      The "everywhere" of expansion and submission is important: as the
ancient Persian-Iranians set out to expand their kingdom over the entire
world, so modern Islamists demand the spread of Islam over the entire world.
Universal submission is their aim. 


10.     The idea that the world of light receives its sanction from the
divine-whether the Persian god Ahuramazda, or Allah-is the prime motivator
for war and dictatorship. The rest of the world must either submit to highly
motivated warriors, or die. 

There are many more parallels between Islam and the Near Eastern past, and
the transmission of these ideas through history is complex. But there is one
central issue at root: only reason can allow human beings to reject the
claim that God dictates the truth to submissive servants, who gain his favor
by imposing that claim by force.

 




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