To Avoid Religious Misreading of Middle East Conflict, Islamic Scholar Says: 'The Key Is Politics'

(CNA, Taipei, June 10, by reporter Shih Wan-ching) The international community sometimes equates conflicts in the Middle East with Islam. A Middle Eastern Islamic culture research scholar residing in Taiwan points out that the formation of wars and extremist groups is mostly related to historical backgrounds, social structures, and political interests, rather than originating from Islam itself.

The scholar also called for the Islamic world to find a cooperation mechanism amidst its diverse ethnicities, different political systems, and complex national interests.

Israel and Iran exchanged fire again on the 8th, reigniting the flames of war in the Middle East. Turkish Islamic cultural research scholar Osman Çubuk recently accepted an interview with CNA, discussing the current standoff between Israel and Iran and his views on the future development of the Islamic world from the perspective of Islamic culture.

In his early years, Çubuk studied at Azhar University, the oldest university in the Middle East, in Egypt. He later obtained a doctorate from the Graduate Institute of National Development at National Chengchi University in Taiwan, specializing in religious studies. He is currently the executive director of the Taiwan Association for Islamic Studies and an adjunct assistant professor in the Department of Foreign Languages and Literatures at National Taiwan University, where he teaches Arabic, Turkish, and courses on Islamic history and culture.

Çubuk believes that this conflict between Israel and Iran once again highlights the long-standing power struggle and security dilemma in the Middle East. Although the conflict is often tinged with religious overtones, it actually involves multiple layers of national interests, geopolitics, security strategies, and history.

"Many people are accustomed to explaining Middle Eastern problems as religious problems, but in reality, political factors are the key," Çubuk said earnestly.

● Islam Advocates Peace; Human Politics and Interests Cause Conflict

Çubuk emphasized that to truly understand Islam and Middle Eastern issues, one should return to the historical, political, and social context, rather than simplifying complex international conflicts with religious labels. "Islam is essentially a religion that advocates for peace. What truly causes conflict is human politics and interests."

Çubuk also used the Russo-Ukrainian War as an example to explain that conflict is not unique to the Islamic world. "When two Eastern Orthodox countries, Russia and Ukraine, are at war with each other, we don't say that Eastern Orthodoxy is a warlike religion; similarly, it is inappropriate to attribute some conflicts to Islam."

Çubuk added that radical groups often emerge after a region experiences war. The reasons for the formation of radical groups are complex, including war trauma, social marginalization, unemployment, and even external intervention. In particular, those who were imprisoned or persecuted during the war are prone to forming organizations out of a desire for revenge after the conflict ends. In addition, some major powers may provide funds or weapons to these radical groups based on geopolitical considerations, making them even stronger.

Çubuk pointed out that these radical organizations often use the name of Islam, but their actions, such as violent attacks, beheadings, and human rights violations, are in fact not part of Islamic teachings. "Normal Muslims would not do this. All of these actions undermine the image of Islam," Çubuk said.

Çubuk also criticized some countries that forcibly regulate people's behavior in the name of religion. He believes this will lead to faith becoming a mere formality or even hypocrisy. "Religion should be a voluntary relationship between an individual and God, and its practice should not be forced by state power."

● The Current Challenge for the Muslim World: Finding a Mechanism for Cooperation and the Possibility of Consensus

In the eyes of this long-time scholar of Islamic culture, the greatest challenge facing the contemporary Muslim world is not just how to face external conflicts, but more importantly, how to find the possibility of cooperation and consensus among diverse ethnicities, different political systems, and complex national interests.

Çubuk pointed out that there is indeed a tradition of theocracy in Islamic history, for example, during the time of the Prophet Muhammad and the subsequent Caliphs (the title of the highest religious and political leader in Islam).

But Çubuk immediately emphasized that this should not be simplified into a dichotomy of "supporting or opposing" theocracy in the modern era.

"Islam places more importance on the qualifications of the leader, such as whether they have ability, fairness, and justice, and whether they care for the people, rather than a specific form of government," Çubuk said.

Çubuk further analyzed that one of the biggest problems facing the contemporary Muslim world is the lack of a cross-national integration mechanism with real influence. Although there are international platforms like the Organisation of Islamic Cooperation (OIC), at the political, security, and economic levels, the interests and positions of various countries are so different that it is often difficult to form a common policy.

In his view, a globally unified leadership structure like the historical Caliphate system or the Pope in the Vatican today is almost impossible to achieve.

"In reality, it is difficult for different countries to accept being led by other countries. Every country has its own priorities," Çubuk said. From Turkey, Egypt, and Saudi Arabia to Iran, each has its own historical status, national identity, and geostrategic needs, making the "Muslim world" more of a cultural and religious community than a truly unified political bloc.

However, he believes that it is still possible for Muslim countries to move towards a cooperative model similar to the European Union, for example, by strengthening economic integration, promoting education and cultural exchange, and expanding regional visa-free systems and common market mechanisms. Compared to pursuing a single leader, establishing a more efficient cooperation platform may be more feasible.

"Unity may be an ideal, but what is truly important is to establish a trustworthy cooperation mechanism," Çubuk said. In the face of a rapidly changing international situation, this may be the key to whether the Muslim world can exert greater influence in the future. (Editor: Tien Jui-hua) 1150610