Book Review - Schielke

Samuli Schielke, Being a Non-Believer in a Time of Islamic Revival: Trajectories of Doubt and Certainty in Contemporary Egypt (International Journal of Middle East Studies, 44 (2012))

Contemporary studies of the Middle East often frame religion—particularly Islam—as the foundational element influencing everything from community dynamics to political decisions. Beneath this significant structure, however, lies an ideology rooted in rational discourse and skepticism toward cultural norms, driven by a broader agnosticism regarding fluid religious constructs. Since the religious revival that began in the 1970s, following the failures of Pan-Arabism and secular socialism, a well-educated group of skeptics has emerged, striving to reconcile their personal belief systems with the realities of living in a deeply religious society. Focusing on Egypt and its pivotal role after the Arab Spring, Schielke seeks to uncover “the positive ground on which non-religious life can be built in a social world that is saturated by religion.”[^1] As a Finnish scholar educated in the Netherlands and Germany, Samuli Schielke wrote this article while serving as a research fellow at Zentrum Moderner Orient in Berlin, Germany.[^2][^3] He contends that the concept of non-belief is frequently overlooked and marginalized compared to religious communities, yet it offers a vital perspective on establishing a “sound moral base for life” that necessitates a proactive approach to ethical development. While some studies address non-belief from sociological and historical angles, even Talal Asad's Secularization Theory does not directly engage with the subject of non-belief. Drawing on his training as an anthropologist, Schielke investigates this topic through participatory observation, numerous biographical interviews, and seven in-depth interviews with non-believers conducted in the spring of 2008.[^4] This sample, though relatively small, reflects the challenges of studying a community that often remains hidden due to the potential repercussions of publicly expressing non-belief. Egypt boasts a 90% Muslim population, complemented by a significant Christian minority, both of which span a wide spectrum of piety and activism. Until the 1970s, the prevailing view on spirituality was the Secularization Theory, which suggested that religion was in decline, adversely affected by modernization, liberalism, and global interaction. Contrary to this theory, Islam in Egypt and worldwide experienced a remarkable resurgence, leading to a substantial portion of the population embracing religious revivalism, if not outright personal piety. Despite Egypt's secular legacy, Schielke notes that there are relatively few nonbelievers, primarily educated individuals exposed to critical philosophy, ranging from Islamic mystics to Nietzsche. Many of these individuals frequently interact with Westerners in both social and business contexts, illustrating the connections established by Western NGOs and multinational corporations between diverse communities. Perhaps most significantly, nonbelievers have discovered online communities that provide support beyond physical interactions, fostering open debate and criticism of religion—discussions that are often not tolerated in Islamic society. In Egypt, while there are communities of skeptics, the onus is on non-believers to actively seek them out and take the initiative to learn about secular morality. This is no easy task, especially given the severe consequences of being accused of atheism and the minimal social rewards for such a stance. However, a recurring theme that Schielke discovered among his interviewees was their ability to shape their own philosophical destinies without relying on external influences or guidance. He emphasizes that this requires significant dedication and “trust in one’s own capacity for independent moral judgment.” Many cite the hypocrisy and injustice found in Koranic literature—such as Muhammad’s actions against the Jewish Tribe of Bani Qarayza after their surrender—as reasons for adopting a secular philosophy. Schielke clarifies that while there exists a fringe group of staunch atheists, the majority share a recognition of the unknown that parallels the religious experience, even if they do not express it openly. Some choose to follow the secular path and construct a new moral framework, while others combat their doubts by reaffirming the fundamental religious principles they know, often deepening their faith. This dichotomy illustrates the absence of a uniform pattern of moral development and highlights the complex interplay of contrasts and similarities between the religious and non-believers. As long as Islam remains the prevailing social narrative, atheism, agnosticism, and unbelief will continue to exist beneath the surface, offering an “alternative solution to moral discontent in a time of revivalist religion.” Schielke suggests that secular civic power can create a rational environment for discourse, one that both the religious and non-believers can utilize in their quest for a moral life grounded in “existential experience.”