by Lewis Loflin
Note: This discussion focuses on Islamic ideology as a system, not on individual Muslims or those from Muslim backgrounds.
In my earlier essay Deist Examination of Islamic Trinity, I briefly outlined a Deist perspective on the structure of Islam. Here, I explore Mohammed’s life as the foundation of Islam, viewing it as an ideology rather than solely a religion.
Before Mohammed, Arabia exhibited significant religious diversity. Mecca hosted numerous beliefs—sometimes cited as 360—and Medina had a substantial Jewish population. However, Mohammed’s approach marked a shift toward intolerance. His life and actions, documented in the Sunna, became a model for Muslims to emulate, shaping Islam into a system that, in Arabia, eliminated this earlier pluralism.
Today, no Christian or Jewish communities remain in Saudi Arabia. In some Muslim-majority countries, such as Pakistan, laws reflect this intolerance, imposing severe penalties for criticizing Mohammed. This pattern began when Mohammed captured Mecca by force, destroying non-Islamic religious and cultural symbols—a practice echoed in modern times by groups like ISIS and Wahhabist factions in Saudi Arabia.
For Islam, history effectively begins with Mohammed’s migration from Mecca to Medina. Pre-Islamic culture and anything non-Islamic were targeted for erasure. This extended beyond symbols to individuals; Mohammed issued death warrants for critics in Mecca, including intellectuals and performers who mocked him. This precedent persists, as seen in cases like Salman Rushdie.
Mohammed’s grievances influenced later Islamic thought. Osama bin Laden, for example, cited historical losses—like the fall of the Ottoman Caliphate and Spain—as justifications for his actions. In this view, lands once Muslim remain so indefinitely, a principle rooted in Mohammed’s decrees that also fuels conflicts like the Israeli-Palestinian divide.
The abolition of the Caliphate by Kemal Ataturk in 1924 fragmented Sunni Islam, leaving it without a centralized authority. Unlike Christianity, Islam lacks a formal priesthood; imams serve as teachers, not clergy. This decentralization has fueled division and competing claims to leadership.
From a Deist perspective, Islam functions less as a religion and more as an ideology centered on Mohammed’s life. Over 90 verses in the Koran urge Muslims to imitate him as the ideal human, blending faith with political action. Worshipping Allah alone is insufficient; adherence to Mohammed’s example is equally essential.
The Five Pillars of Islam are religious practices, but the concept of Jihad—often misunderstood—extends beyond violence. It includes financial and moral support for Islamic causes, as well as efforts to influence non-Muslims. Organizations like CAIR, tied to the Muslim Brotherhood, exemplify this by promoting Islamic interests within Western political spheres, often aligning with progressive groups for mutual benefit.
Jihad also encompasses cultural influence, using resources like oil wealth to fund mosques and Islamic centers worldwide, often promoting a strict interpretation of Islam.
The Koran devotes 64% of its text to non-Muslims (Kafirs), compared to 36% for Muslims, lacking a universal ethical principle like the Golden Rule found in Christianity and Judaism. Instead, it establishes a duality—Muslims versus Kafirs—where submission, not coexistence, is the goal. This reflects Mohammed’s approach in Arabia, where he subdued opposition through force and strategy.
Historically, political Islam has been linked to significant loss of life—estimated at 270 million over 14 centuries, including Christians, Hindus, Buddhists, and Africans. Regions like Turkey, Egypt, and Iran, once diverse, are now predominantly Muslim, with minority faiths nearly eradicated.
Critics of Islam’s political aspects often face resistance, both from within Muslim communities and from Western advocates who frame Muslims as victims. Reformers struggle against this dynamic, while conflicts in places like Syria and Iraq reflect internal and sectarian tensions, often targeting perceived apostates.
Non-Muslims are broadly labeled Kafirs, a political term, with Christians and Jews additionally called infidels. This framework, rooted in Mohammed’s example, prioritizes dominance over dialogue. In the West, influence is exerted through wealth—particularly oil money—funding advocacy and infrastructure to advance Islamic ideology.
From a Deist standpoint, this elevation of Mohammed resembles idolatry, a concept we reject. Islam’s political nature, exemplified by Mohammed’s actions, contrasts with our emphasis on reason and natural law. While I oppose persecution of Muslims, I advocate resisting any ideology—including political Islam—that undermines individual freedoms or demands conformity.
Reference: A Self Study Course on Political Islam by Bill Warner.
Posted August 15, 2016
Acknowledgment: I’d like to thank Grok, an AI by xAI, for helping me draft and refine this article. The final edits and perspective are my own.
