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Fitna: A Christian response to an anti-Islamic film Richard Shumack Geert Wilder’s short film Fitna aims to shock, and succeeds in doing so. The fifteen minute film was posted on the Internet in late March. In the days since, it has disappeared and reappeared for various reasons, including threats to the staff of the video-sharing website on which it was hosted. Named after the Arabic word for schism, the format of the film consists of a simple pattern. A verse of the Qur’an apparently advocating violence is quoted, followed by footage of Muslim preachers exhorting related violent action and real world examples of corresponding acts of violence. The film-maker’s central message is clearly seen in the conclusion: the Qur’an supports acts of violence and terrorism, and Muslims must address this by removing the offending verses.
At first glance the Qur’anic verses quoted seem clear in what they advocate. For example Fitna quotes Qur’an 47:4:
Footage follows of hit lists of enemies of Islam and brutal attacks on individuals such as Theo van Gogh, the murdered Dutch film director and vocal critic of Islam. However there are multiple factors to consider in interpreting a verse in the Qur'an. The most obvious is context. In the case of 47:4 classical commentators such as Ibn Kathir universally explain the historical context as military (the Battle of Badr) . The verse itself even continues:
If the context is an historical military battle, and if the command is not simply towards a bloodbath, but to honourable, if brutal, military ethics then things are a bit more complicated then they seem in the movie. There are other interpretive questions too. Is this Qur’anic injunction situational in application? Is this verse tempered by other teaching? Has it been ‘abrogated’ by other verses? Is it metaphorical or symbolic? Are the interpretations taken by teachers in the movie representative of the Muslim scholarly community? Prof Mohamed Elmasry, national president of the Canadian Islamic Congress notes the difficulties:
The shock of the movie, and the subtlety of Qur’anic interpretation leads me to two challenges: one for non-Muslim observers, one for Islam. For the non-Muslim encountering any anti-Islamic polemic such as Fitna, it is important to be slow to adopt the rhetoric without first questioning your understanding of Islam and the Qur’an. Ask whether an Islamist reading of the Qur’an is authentic. Pick up a Qur’an and read it for yourself. Ask your Muslim neighbour how they read these verses in the Qur’an. Importantly, don’t judge Islam by its worst advocates. Comparing the worst evil perpetrated in the name of Islam with the best good done in the name of Christ (or vice versa) achieves nothing. The argument of Fitna must be established or dismissed by the Qur’an. But the challenge for Islam is that this may not be a simple task. To follow up on Prof Elmasry’s comments, if the debate over the current application of so called ‘sword’ verses in the Qur’an is still unresolved, then it is not at all clear that Islamist readings of the Qur’an can easily be dismissed as aberrant. Even the most modernist of Islamic scholars such as Seyyed Hossein Nasr agrees the Qur’an endorses violence in the name of Islam, even if it is only in self-defence . What then does it mean to speak of the Qur’an as a message of peace, when there is no clear agreement on what is ‘self- defence’, (especially in the days of pre-emptive strikes)? Who are ‘the innocent’? What is the line between ‘war’ and ‘terrorism’ for a powerless people? Muslims are unlikely to adopt Wilder’s suggestion of removing selected verses from the Qur’an, but the challenge is to outline clearly whether Islamists are reading it incorrectly. Richard Shumack is a CPX fellow and a post-graduate student in Islamics at Melbourne University. Click here for a print friendly version of this page |
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