The Paradox of Islamicity: Why Western Nations May Outrank Muslim-Majority Countries on Islamic Principles, and Pathways to Reform

By V.A. Mohamad Ashrof, New Age Islam 22 May 2025 Abstract The concept of an "Islamicity Index," designed to measure the adherence of nations to core Quranic principles of governance, justice, and socio-economic well-being, has produced a striking and often debated paradox: many Western, non-Muslim-majority nations consistently rank higher than most Muslim-majority countries (MMCs). This paper delves into this phenomenon, first by explaining the methodology and intent behind such indices. It then explores the evidence supporting these rankings, followed by an analysis of the multifaceted reasons for this disparity, including historical legacies, governance deficits, socio-economic challenges, and differing interpretations or applications of Islamic teachings in MMCs. Conversely, it examines why certain Western systems, despite their secular foundations, may inadvertently align more closely with specific Quranic ideals measured by the index. Finally, the paper proposes potential solutions and pathways for MMCs to bridge this gap, focusing on governance reform, economic justice, and a renewed engagement with the ethical and societal imperatives of Islam. The Provocative Premise of the Islamicity Index The notion that countries traditionally considered "Western" and predominantly non-Muslim might better embody "Islamic" principles than many nations where Islam is the majority religion is, on its face, counter-intuitive and even provocative. It may come as a shock to many that the highest rankings on the Islamicity Index—a measure of how well a country adheres to Islamic values in governance, justice, human rights, economy, and society—are often found in non-Muslim majority nations, particularly in the West. Conversely, many Muslim-majority countries score significantly lower. This paradox demands a critical analysis of what "Islamicity" truly means and why nations without a majority Muslim population tend to implement Islamic values more faithfully than those that identify with Islam. Yet, this is precisely the conclusion suggested by indices such as the "Overall Islamicity Index" developed by Hossein Askari, Scheherazade S. Rehman, and their colleagues at George Washington University. This index, and others like it, seeks to quantify how well countries reflect core teachings of the Quran and the Sunnah (prophetic traditions) related to societal well-being, rather than focusing on individual piety or ritual observance. The Islamicity Index is a comprehensive measure designed to assess how closely a country’s institutions and practices align with the core teachings and values of Islam, as derived from the Qur’an and the Prophet Muhammad’s example. Unlike traditional measures that focus on ritual observance, the Islamicity Index evaluates broader aspects such as economic justice, legal and governance standards, human and political rights, and international relations. This paper explores this issue using empirical data, philosophical arguments, and socio-political analysis, and concludes with actionable recommendations for reform within Muslim societies. The index is typically constructed around several key dimensions derived from Islamic teachings: • Economic Islamicity: Principles of economic justice, equitable wealth distribution, prohibition of interest (riba), property rights, social welfare, corruption control, and economic fairness. • Legal and Governance Islamicity: Rule of law, justice, accountability of rulers, consultation (Shura), freedom, order, and civil liberties. • Human and Political Rights Islamicity: Rights to life, dignity, equality, education, freedom of belief (within certain frameworks), political participation, and gender equality. • International Relations Islamicity: Adherence to treaties, peace-making, just conduct with other nations, peaceful foreign policy, and non-aggression. When countries are ranked based on these metrics, nations like New Zealand, Ireland, Denmark, Sweden, and Canada often appear at the top, while many MMCs lag significantly. This paper aims to explore this paradox by examining the evidence, analysing the underlying reasons for these rankings, and considering potential pathways for reform within MMCs to better align their societal structures with their espoused religious ideals. The findings of the Islamicity Index present a profound challenge and an opportunity for Muslim-majority countries. Understanding the Islamicity Index: Methodology and Intent It is crucial to understand that the Islamicity Index does not measure religiosity in terms of prayer, fasting, or adherence to religious law in personal life. Instead, as Professor Hossein Askari (2010) emphasizes, "Muslims are not living by the rules of their religion. The Quran is very explicit about the foundations of a good society, what a good government is, what a good economy is." The index attempts to evaluate the outcomes of governance and societal structures against these Quranic ideals. It assesses countries on four broad dimensions: Economic Islamicity, Legal and Governance Islamicity, Human and Political Rights Islamicity, and International Relations Islamicity. The concept of "Islamicity" itself refers to the degree to which a country or society embodies the values and principles of Islam. The creators argue that the Quran advocates for a society characterized by: • Justice (Adl): Fair courts, equality before the law, and impartial application of rules. The Quranic foundation of Islam is rooted in the pursuit of justice (Adl), with numerous references (e.g., 4:135, 5:8, 16:90) upholding social justice as a fundamental obligation. • Consultation (Shura): Participatory governance and accountability of leaders. • Compassion (Rahmah) and Social Welfare: Care for the poor, orphans, and vulnerable. Mercy (Rahma) and collective well-being (Maslaha) are central values. Quran 2:177 emphasizes care for the marginalized. • Honesty and Trust (Amanah): Integrity in dealings, combating corruption (Q.2:42, 4:58, 2:188, 26:181–183) • Knowledge (Ilm): Pursuit and dissemination of education, as encouraged in verses like 20:114 and 39:9. • Economic Equity: Fair distribution of wealth, opportunities for all, prohibition of exploitative practices like interest (riba). The Quran consistently condemns hoarding wealth (9:34) and economic injustice (83:1–3). The data used to construct the index are often drawn from established international sources like the World Bank, United Nations Development Programme (UNDP), Transparency International, World Economic Forum, and Freedom House. These sources provide metrics on corruption, rule of law, economic opportunity, political freedom, human development, and environmental stewardship, which are then mapped to the Quranic principles. The Economic Islamicity Index (EI2), for instance, as outlined in a study by George Washington University and published in the Global Economic Journal, ranks nations based on their adherence to Islamic economic principles such as fairness, justice, equity, and thrift. The intent, according to its proponents, is not to denigrate MMCs but to provide a diagnostic tool – a mirror reflecting the gap between Islamic ideals and the reality on the ground, thereby stimulating reform and a re-engagement with the foundational values of Islam in public life. The Index measures not religious rituals but the presence of just, accountable, and effective institutions. Evidence and Arguments: The Rankings Unveiled Year after year, when versions of the Islamicity Index are published, the results are consistent and, for many, startling. For instance, in a prominent 2014 iteration, Ireland topped the "Overall Islamicity Index," followed by Denmark, Luxembourg, and Sweden. New Zealand often features prominently. The first MMC typically appeared much lower down the list. For example, Malaysia was often the highest-ranking MMC, but still far behind the leading Western nations. Many Arab and other MMCs, including those that explicitly incorporate Sharia into their legal systems, ranked poorly, sometimes near the bottom. The Economic Islamicity Index (EI2) study from 2010, which ranked 208 nations, revealed that Western nations like Ireland, Denmark, Luxembourg, Sweden, and the United Kingdom occupied the top ranks. The highest-ranking Muslim-majority country, Malaysia, appeared at 33rd place. Other Muslim-majority nations, such as Kuwait (42nd), Kazakhstan (54th), and Saudi Arabia (91st), lagged significantly behind. Indonesia, with the world’s largest Muslim population, ranked 104th, and countries like Pakistan (141st) and Bangladesh (145th) fared even worse. The broader Islamicity Indices, updated in 2022, incorporate additional dimensions, including governance, human and political rights, and international relations. These indices reaffirm the trend: New Zealand topped the overall index with a score of 9.2 out of 10, followed by Sweden (8.98) and Denmark (8.82). In contrast, Muslim-majority nations like Malaysia (ranked 43rd in one 2022 report, 47th with a score of 6.02 in another) and Saudi Arabia (85th, score 4.42) scored significantly lower. Other Muslim-majority countries like Albania, UAE, and Qatar followed Malaysia, but all were outside the top tier. Yemen ranked last with a score of 0.97. The average rank for Muslim-majority countries is much lower, with a median score of 3.4 out of 10 reported in one analysis, and the bottom four countries all being Muslim-majority. This leads to the central argument: if Islam provides a comprehensive blueprint for a just and prosperous society, why do countries that do not explicitly follow this blueprint appear to adhere more closely to its practical societal outcomes than those that do? The answer is complex and multi-layered. Pew Research Centre surveys provide further context, showing that while Muslims in many countries desire Islamic law (sharia) as the official law—84% in South Asia, 74% in the Middle East-North Africa, and 64% in sub-Saharan Africa—support for democracy and religious freedom remains high. This suggests a disconnect between public aspirations for Islamic principles and the institutional realities in Muslim-majority nations, where the manifestation of Qur’anic teachings in institutional and societal practices is often lacking, even where religious observance is high. Reasons for Lower Islamicity in Muslim-Majority Countries Several interconnected factors contribute to the lower rankings of many MMCs on the Islamicity Index. Research suggests that many Muslim-majority nations score lower on the Islamicity Index compared to some Western countries. This paradoxical finding has sparked debate and raised questions about the reasons behind this disparity. • Governance Deficits and Authoritarianism: Many MMCs suffer from authoritarian rule, weak democratic institutions, and a lack of genuine political participation (Bellin, 2004). Authoritarian regimes and lack of democratic institutions in many Muslim-majority countries hinder the implementation of Islamic values such as justice, equality, and accountability. The Quranic principle of Shura (consultation, 42:38) is often absent or merely symbolic. Rulers may lack accountability, leading to policies that benefit elites rather than the general populace. The absence of robust checks and balances means that deviations from justice and equity go unchecked. Post-colonial regimes, often military or authoritarian, perpetuated centralized power and patronage networks, undermining rule of law and institutional integrity. This stagnated democratic institution. The 2022 Corruption Perception Index by Transparency International highlights these challenges, with many MMCs scoring low. For instance, Saudi Arabia’s low score on human and political rights (3.63/10 in one Islamicity Index iteration) reflects restrictions on free speech and political participation. • Corruption and Lack of Rule of Law: Corruption is a pervasive issue in many MMCs, as consistently highlighted by Transparency International's Corruption Perception Index. For example, while New Zealand and Denmark score 87/100 (very clean), Malaysia scores 47/100, and many other MMCs fare worse. This directly contravenes Islamic teachings on Amanah (trust, 4:58) and integrity. Furthermore, the rule of law is often weak or selectively applied. Judicial independence may be compromised, and access to justice can be unequal, directly undermining the Quranic emphasis on Adl (justice, 4:135, 5:8). Many Muslim-majority countries struggle with weak governance, lack of judicial independence, widespread corruption, and limited accountability. These issues undermine justice, equality, and the rule of law-core Islamic values. Islamic teachings emphasize justice, accountability, and the rule of law, as seen in Quranic verses like 2:188 and 4:29, which stress property rights and contract sanctity. • Socio-Economic Challenges: High levels of poverty, income inequality, unemployment (especially youth unemployment), and inadequate access to quality education and healthcare plague many MMCs. Rentier economies, corruption, and dependence on oil revenues often characterize Muslim-majority countries, contradicting Islamic principles of fair trade and wealth distribution. While some MMCs are resource-rich (e.g., oil-producing states), wealth is often concentrated, and economies may lack diversification, leading to a "rentier state" phenomenon where governments are less reliant on, and thus less accountable to, their citizens (Ross, 2001). This contrasts sharply with Islamic economic principles emphasizing equitable distribution (condemning hoarding, 9:34; economic injustice, 83:1–3; exploitation of the poor, 107:1–3), social welfare, and economic empowerment. Despite vast natural resources, several Muslim-majority countries suffer from extreme inequality and crony capitalism. The EI2 highlights that Western nations better embody values like progressive taxation and robust social welfare systems. Resource-rich MMCs often prioritize elite wealth over broad-based prosperity, contrasting with Islamic teachings. • Historical Legacies and Geopolitical Factors: The legacy of colonialism has left many MMCs with arbitrarily drawn borders, weak institutional frameworks, and economies structured to serve colonial interests. Muslim-majority nations suffered prolonged colonial rule, which disrupted indigenous systems of governance. Artificial boundaries imposed by colonial powers, as noted by Gleditsch and Rudolfsen, created ethnic and sectarian tensions that persist in countries like Iraq and Syria. Post-colonial nation-building has been fraught with challenges, including internal conflicts and external interventions. The Cold War and subsequent geopolitical rivalries have often propped up authoritarian regimes in MMCs, hindering democratic development and good governance. Ongoing conflicts and instability in regions like the Middle East further devastate socio-economic conditions and governance structures. As Islamic Voice notes, the Muslim world was at its zenith under Islamic law, but the adoption of non-Islamic ideologies in the 20th century contributed to stagnation. These legacies continue to impact governance and social structures. Some also argue that Western interference, through sanctions or support for authoritarian regimes, exacerbates governance challenges, with some Muslim leaders prioritizing Western interests over Islamic principles. • Interpretation and Application of Islamic Principles: There is often a significant disconnect between the espoused ideals of Islam and the actual practices of states and societies. In some cases, religion has been politicized and instrumentalised by regimes to legitimize power, rather than to implement genuine Islamic principles of justice and good governance. Religious institutions have often been co-opted to reinforce authoritarian narratives. As a result, Islamic principles like consultation (Shura), justice, and equality are selectively ignored in favor of dogmatic legalism and superficial religiosity. Conservative or static interpretations of Islamic law (Sharia) may also neglect its higher objectives (Maqasid al-Shariah), which include the preservation of faith, life, intellect, lineage, and property, and the promotion of public interest (Maslaha). A lack of dynamic Ijtihad (independent scholarly reasoning) can hinder the application of timeless Islamic principles to contemporary challenges. The decline of ijtihad has led to intellectual stagnation, with modern interpretations often becoming rigid, literalist, and detached from contemporary socio-political realities. This misinterpretation often manifests as a focus on ritual compliance rather than the establishment of just and effective institutions. Rituals alone are insufficient; adherence to demanding teachings, such as economic equity and political accountability, is crucial. • Underdeveloped Civil Society: A vibrant civil society is crucial for holding power accountable and advocating for citizens' rights. In many MMCs, civil society organizations face restrictions, limiting their ability to promote transparency, human rights, and social justice in line with Islamic values. • Education Systems and Critical Thinking: Education in many Muslim-majority nations tends to be rote-based, often emphasizing memorization of texts without critical thinking or ethical reasoning. Limited access to quality education, particularly for women, and a focus on religious studies over scientific and critical thinking skills can impede the development of a more nuanced understanding of Islam. This contrasts with the Islamic tradition of seeking knowledge (ilm, 20:114, 39:9). Without reforming education, Muslim nations cannot foster citizens who can demand or build just societies. • Lack of Gender Justice: Gender inequality remains a serious issue in many Muslim-majority countries, where patriarchal interpretations are often justified in the name of religion. Restrictions on individual freedoms, gender inequality, and lack of protection for minority rights are prevalent in some Muslim-majority countries, deviating from Islamic teachings on justice and compassion. However, the Quran promotes dignity and equality for men and women (33:35, 9:71). Social and cultural practices like honor killings, often rooted in pre-Islamic traditions, also lower Islamicity scores. • Resistance to Reform and Accountability: The lack of mechanisms for holding rulers and governments accountable to Islamic standards contributes to stagnation. Debate and reform are often suppressed, preventing meaningful progress. Reasons for Higher "Islamicity" in Some Western Nations It is essential to reiterate that the higher ranking of certain Western nations on the Islamicity Index does not imply they are "Islamic" in a theological or religious sense. Rather, their societal structures and governance outcomes happen to align more closely with the specific metrics used by the index, which are themselves derived from Quranic principles of good societal functioning. In contrast, some Western countries score higher on the Islamicity Index due to several factors. • Strong Rule of Law and Independent Judiciary: Many Western democracies have well-established traditions of the rule of law, where laws are applied relatively impartially, and citizens have recourse to an independent judiciary. Strong institutions, independent judiciaries, and respect for human rights contribute to a higher level of Islamicity. This resonates with the Islamic emphasis on justice (Adl). Western countries generally have effective, transparent, and accountable institutions, ensuring justice and equality before the law—values emphasized in Islam. • Democratic Accountability and Political Freedoms: Systems of representative democracy, with regular elections, freedom of speech, and a free press, provide mechanisms for citizen participation and holding leaders accountable. This aligns with the spirit of Shura (consultation) and the Islamic requirement for rulers to be just and responsive. High levels of human rights and political freedoms in the West align closely with the Qur’anic vision of a just society. • Social Welfare Systems and Economic Justice: Countries like those in Scandinavia have robust social welfare systems, progressive taxation, and strong labour protections, leading to lower income inequality and greater social safety nets. Protections for minority rights, gender equality, and social welfare systems reflect Islamic values of compassion and justice. These features reflect Islamic principles of caring for the needy (Zakat, Sadaqah) and ensuring economic justice. Even in more capitalist Western economies, there are often mechanisms for wealth redistribution and social support, albeit to varying degrees. Many Western nations have implemented progressive taxation, social safety nets, and anti-corruption measures, all of which reflect Islamic economic principles. Market-oriented economies, innovation, and entrepreneurship can align with Islamic principles of fair trade and wealth creation. • Emphasis on Human Rights and Education: While not without their own flaws and historical hypocrisies, many Western nations have a stronger institutionalized commitment to human rights, freedom of thought, and universal access to education. Access to quality education, emphasis on critical thinking, and promotion of scientific inquiry foster a more informed and enlightened understanding of Islam. These align with Quranic injunctions on human dignity, the pursuit of knowledge (Ilm, e.g., 20:114, 39:9), and freedom of conscience (e.g., Quran 2:256: "Let there be no compulsion in religion"). For instance, New Zealand’s high scores in human rights (9.29/10) and governance (9.58/10) in the 2022 index reflect policies that ensure accountability and equality. • Lower Levels of Corruption: Generally, the Western nations that top the Islamicity Index also rank highly on indices measuring low corruption, such as Transparency International's CPI (e.g., New Zealand and Denmark at 87/100), indicating greater adherence to principles of transparency and accountability. The key takeaway is that these Western nations have, through their own historical, philosophical (e.g., Enlightenment ideals), and political evolutions, developed systems that, in certain practical aspects related to governance and social equity, coincidentally mirror the outcomes envisioned by Islamic teachings for a just society. Scholars like Emran El-Badawi argue that Western governance systems, with their emphasis on freedom and egalitarianism, align closely with the Quran’s central theme of justice. The famous observation by Mohammad Abduh, "I went to the West and saw Islam, but no Muslims; I got back to the East and saw Muslims, but no Islam," encapsulates this sentiment. Potential Solutions and Pathways Forward for Muslim-Majority Countries The Islamicity Index, if viewed constructively, can serve as a catalyst for reform in MMCs. The goal should be to bridge the gap between Islamic ideals and current realities. To bridge this gap, several solutions can be proposed. • Reforming Governance: o Strengthening Democratic Institutions: Moving towards more participatory and accountable forms of governance, adapted to local contexts but embodying the spirit of Shura (42:38). This includes free and fair elections, parliamentary oversight, and protection of political freedoms. Strengthening democratic institutions, promoting transparency, and ensuring accountability can help Muslim-majority countries adhere to Islamic principles. o Upholding the Rule of Law: Ensuring an independent judiciary, equal application of laws, and robust legal frameworks that protect citizens' rights and combat impunity. MMCs must prioritize building strong, transparent, and accountable institutions that embody Quranic principles of justice (4:58) and equality. o Combating Corruption: Implementing strong anti-corruption measures, promoting transparency in government dealings (e.g., open budgets, asset declarations for officials), and empowering anti-corruption agencies. Malaysia’s improvement in the Corruption Perception Index, where corruption is reportedly no longer a major issue according to one source, serves as a potential model. • Promoting Economic Justice and Development: o Diversifying Economies: Reducing reliance on single commodities (like oil) and investing in human capital, innovation, and sustainable industries. Transitioning from rentier economies to diversified, innovation-driven economies can align with Islamic economic principles. o Investing in Education and Healthcare: Ensuring universal access to quality education and healthcare as fundamental rights and prerequisites for development, aligning with Islamic emphasis on knowledge (Ilm) and well-being. Increasing education expenditures relative to GDP, as advocated by the EI2, can promote equal access and economic equity. o Implementing Fair Taxation and Social Safety Nets: Developing equitable tax systems and robust social welfare programs to reduce poverty and inequality, reflecting the principles of Zakat and social responsibility. Social welfare programs, modeled on Scandinavian systems, can address poverty. o Encouraging Ethical Finance: Promoting Islamic finance principles that emphasize risk-sharing, asset-backed transactions, and the prohibition of interest (riba) and speculation (gharar). Pilot programs, such as Malaysia’s sukuk market development, show how Islamic finance can integrate with global best practices. • Re-engaging with Core Islamic Values in Public Life: o Focusing on Maqasid al-Shariah: Prioritizing the higher objectives of Islamic law – justice, public interest, preservation of life, intellect, property, lineage, etc. – in policymaking and legal interpretation. The Quranic Maqasid (objectives of Shariah) must be re-centred. o Encouraging Ijtihad and Contextual Interpretation: Fostering dynamic scholarly reasoning (Ijtihad) to apply Islamic principles effectively to contemporary challenges, moving beyond rigid or outdated interpretations. Scholars and intellectuals must reinvigorate ijtihad to interpret Islamic texts in light of universal ethics, human dignity, and social justice. Educational campaigns can highlight Quranic teachings on economic justice (e.g., Quran 2:188). o Educational Reform: Revising educational curricula to emphasize the ethical, social, and governance dimensions of Islam, alongside ritual aspects. Promoting critical thinking, ethical philosophy, scientific inquiry, civic responsibility, and a holistic understanding of the faith. Curricula should be reoriented towards these, while maintaining spiritual values. o Emphasizing Substance Over Form: There is a need to shift focus from ritualistic observance to the implementation of Islamic values in public policy and governance. Societies should be measured by their commitment to justice, welfare, and human dignity, not just outward religious practices. • Empowering Civil Society and Promoting Civic Engagement: Allowing greater freedom for civil society organizations, human rights defenders, and independent media to operate, as they play a vital role in advocacy, monitoring governance, and promoting accountability. Civil society movements that build alliances across religious and ideological lines should be encouraged. True Islamicity includes the protection of minorities (60:8) and peaceful coexistence (49:13). Empowering citizens to hold their governments accountable through peaceful debate, legal reforms, and civil society activism is crucial. • Regional Cooperation and Learning: MMCs can learn from each other's successes and failures, and also from the positive governance aspects of non-MMCs, adapting best practices to their own cultural and religious contexts. Muslim-majority countries can study and adapt the institutional frameworks that have enabled Western nations to achieve high levels of justice, welfare, and rights. The Organization of Islamic Cooperation (OIC) can facilitate knowledge-sharing. Reducing dependence on Western aid and fostering self-reliance can help prioritize Islamic principles. Collaborative initiatives, like the Gulf Cooperation Council’s Islamic banking growth, demonstrate potential. • Gender Inclusivity: Legal and cultural reforms must eliminate discrimination against women. Empowering women through education, political participation, and economic independence reflects both modern rights frameworks and Quranic ideals (e.g., 33:35, 9:71). • De-politicization of Religion: Governments should stop using religion as a political tool. An ethical state rooted in Islamic values would be secular in the sense of upholding religious freedom, equal citizenship, and neutrality in matters of faith. Critiques and Nuances of the Islamicity Index While the Islamicity Index offers a valuable perspective, it is not without critiques. • Western-centric Bias?: Some critics argue that using data points and frameworks developed in Western contexts (like World Bank indicators) might inherently favour Western models. However, Askari and Rehman (2014) contend that the Quranic principles themselves are universal and that the index merely uses available global data to measure adherence to these principles. The index is grounded in Quranic principles, such as justice and equity, which are universal. • Oversimplification: Reducing complex societal dynamics to a single index score can be an oversimplification. • Neglect of Spiritual Dimensions: By design, the index does not measure spiritual or personal religious observance, which are central to many Muslims' understanding of Islam. This is a limitation if one seeks a holistic view of "Islamicity," but not if the focus is specifically on societal governance as per the index's intent. • Cultural Diversity: Others contend that cultural diversity among Muslim-majority nations makes uniform application of Islamic principles challenging. However, the success of countries like Malaysia and Tunisia (in its democratic transition phase) shows that context-specific adaptations of Islamic principles are feasible with political will and institutional commitment. Despite these points, the index's strength lies in its ability to provoke critical reflection and highlight the often-painful disconnect between the profound ethical and societal vision of Islam and the governance realities in many parts of the Muslim world. Scholarly Perspectives Several scholars have weighed in on this paradox and the state of Muslim societies. • Hossein Askari: Consistently argues that “Islam is not what Muslims do but what Muslims ought to do,” drawing a clear distinction between the religion's ethical foundations and current practices. He also contends that Muslim-majority nations falter because they do not internalize Quranic teachings in their institutions, neglecting the “more demanding” teachings related to justice and freedom. • Khaled Abou El Fadl: Criticizes the misuse of Sharia to support autocratic regimes and calls for a moral and humanistic interpretation rooted in justice and compassion. • Abdullahi An-Na'im: Emphasizes that Sharia must be understood historically and reformulated in the context of human rights and modern constitutionalism. • Fazlur Rahman: Lamented the decline of ethical reasoning in Muslim societies and called for a return to the Quran's moral vision rather than literalist formalism. • Mohammad Abduh: His famous sentiment, "I went to the West and saw Islam, but no Muslims; I got back to the East and saw Muslims, but no Islam," resonates with the index's findings. • Emran El-Badawi: Argues that Western governance systems, with their emphasis on freedom and egalitarianism, align closely with the Quran’s central theme of justice. • Other scholars like Eva Bellin have analysed authoritarianism in the Middle East, while Michael Ross has detailed the "rentier state" effect, both contributing to understanding governance deficits. Kristian Gleditsch and Ida Rudolfsen have studied the impact of colonial borders. These perspectives collectively underscore a recurring theme: a gap between Islamic ideals and the practices within many Muslim-majority nations, often due to political, historical, and interpretative challenges. A Call for Re-Alignment The findings of the Islamicity Index present a profound challenge and an opportunity for Muslim-majority countries. The paradox that Western nations, without any explicit religious impetus from Islam, may better reflect certain Quranic ideals of good governance, economic justice, and human rights than many MMCs, should not lead to despondency or defensiveness. Instead, it should serve as a powerful call to action. The Islamicity paradox is not a matter of theological confusion but of moral and institutional failure. The issue is not a failure of Islamic principles themselves, but rather a failure in many MMCs to effectively translate these principles into just and efficient societal structures. Historical burdens, entrenched authoritarianism, corruption, socio-economic inequalities, and sometimes narrow or politicized interpretations of religious teachings have all contributed to this gap. The current gap between Islamic ideals and Muslim societal realities calls for introspection, reform, and revival. The path forward involves a multifaceted approach: comprehensive governance reforms that embrace accountability, transparency, and the rule of law (embodying Quranic ideals like Adl and Shura); economic policies geared towards equity, sustainable development, and the eradication of poverty (reflecting principles of Zakat and Maslaha); and a courageous intellectual and societal re-engagement with the core ethical and justice-oriented teachings of Islam, including a revival of Ijtihad and a focus on Maqasid al-Shari'ah. Educational transformation, gender inclusivity, and the de-politicization of religion are also critical. By looking inward and striving to embody the universal values of justice, compassion, and good stewardship that lie at the heart of their faith, Muslim-majority countries can aspire to not only improve their rankings on such indices but, more importantly, to build societies that truly reflect the noblest ideals of Islam for the well-being of all their citizens. The goal should not be to superficially Islamize states but to actualize the Quranic vision of a just, merciful, equitable, and ethical society, wherever it may be. Only then can Muslim-majority countries rise on the Islamicity Index—not in name, but in essence, fulfilling the Qur’anic vision of a flourishing, equitable society. This analysis underscores that elevating Islamicity requires not piety alone, but pragmatic reforms aligning faith with justice and equity for all. Bibliography Abou El Fadl, Khaled. The Great Theft: Wrestling Islam from the Extremists. San Francisco: HarperOne, 2005. An-Na’im, Abdullahi Ahmed. Islam and the Secular State: Negotiating the Future of Shari’a. Cambridge, MA: Harvard University Press, 2008. Askari, Hossein. "Islamicity Indices: The Sordid State of the Muslim World." Keynote Address, Conference on the Future of the Muslim World, Michigan State University, 2010. Askari, Hossein. "The Islamicity Index: A Measure of Adherence to Islamic Principles." 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"Many Muslims in Middle East and North Africa see Islamic law as a source of law, but fewer see it as the only source," 2019. Pew Research Center. "The World’s Muslims: Religion, Politics and Society," 2013. Rahman, Fazlur. Islam and Modernity: Transformation of an Intellectual Tradition. Chicago: University of Chicago Press, 1982. Rehman, Scheherazade S., and Hossein Askari. "An Economic Islamicity Index (EI2)." Global Economic Journal 10, no. 3 (2010). Ross, Michael L. "Does Oil Hinder Democracy?" World Politics 53, no. 3 (2001): 325-361. Soroush, Abdolkarim. Reason, Freedom, and Democracy in Islam. Oxford: Oxford University Press, 2000. -------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URl: https://www.newageislam.com/islam-politics/islamicity-western-muslim-countries-islamic-reform/d/135620 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism