Earlier this month, the so-called EU Three--Britain, France and Germany-- achieved an important victory for global security, convincing Iran to suspend its uranium enrichment and plutonium reprocessing activities pending further negotiation on its nuclear question. Though Iran claims that it does not desire a nuclear bomb, the West has long been skeptical of the oil-rich state's contention that it seeks a nuclear fuel cycle for energy purposes alone. Europe and the United States (and of course Israel) will sleep better knowing that Tehran is not pursuing enrichment activities, whatever their alleged purpose.

But the EU3 agreement, which fails to discuss consequences for Iran if it breaks the deal, is vulnerable to being undermined not only by Iran but also by the United States; both have already raised eyebrows in the wake of the accord. Iran raced to produce uranium hexafluoride, a gas that can be enriched into bomb fuel, before it began to observe the temporary suspension on Monday. And both President George W. Bush and outgoing Secretary of State Colin Powell have publicly aired their suspicions that Iran will continue its drive for nuclear weapons under cover of the deal.

At the moment, administration hawks are pressing to confront the mullahs at the United Nations Security Council, where economic sanctions could be considered; calls for using force and for regime change are likely to follow.

Military action is inadvisable at this point, because of a dearth of solid intelligence and the secretive, geographically diffuse nature of Iran's nuclear sites. If the issue reaches the Security Council with the United States and Europe continuing along divergent paths, the inevitable deadlock will deal a severe and lasting blow to international security. Therefore, the agreement must be fortified to keep the Iranians honest, the Europeans effectively engaged and the U.S. hawks bridled.

This can be achieved through a U.S.-European accord laying out trigger mechanisms for specified consequences if Iran violates certain benchmarks. For example, if Iran fails to allow inspectors the access accorded by the Nuclear Nonproliferation Treaty's additional protocol--which Iran is provisionally observing pending ratification--or resumes enrichment and centrifuge-building activities, it could face severe economic sanctions, censure by the Security Council (necessitating cooperation from Russia and China), or in the event of hostility, a forceful response.

We don't know yet whether Tehran will play by the rules. The regime has mastered the art of behaving badly and then seeking rewards for getting back into line. To date, the Europeans have played into its hands, offering carrots for compliance without wielding sticks to punish violations.

Therefore, the Bush administration's apparent comfort with a military option can serve as an important deterrent against Iranian cheating, arming the EU3 agreement with teeth that it would not otherwise have. Iran desires economic incentives but does not yet desperately need them; without a credible threat of U.S.-backed sanctions imposed by the international community, the mullahs can simply decide one day that the restrictions have ceased to be worth their while, and break any deal as though it were merely a business contract.

For the United States, accepting the EU3's carrot-based approach (provided the benchmarks are added) will show the world that it still supports negotiated diplomacy and multilateralism, even in cases where military threats loom. Participating in this framework will also send a message to Iran that the United States is not ruling out renewed relations. This would resonate with the largely pro-American Iranian populace, who despise their regime and are seeking inroads to break free of it.

But if the United States instead presents itself as a unilateralist maverick, it will hinder its own interests; the only thing Iranians disdain more than the mullahs is outside meddling with their deeply nationalistic desire for self-determination. The more overtly hostile the United States acts toward Iran, the more the mullahs are able to spin America's posture to alienate Iranians against the "Great Satan."

The way to keep the Iranian regime in check while speeding its demise is to insure the nuclear agreement through benchmarks and triggers, and then give the mullahs exactly what they ask for in terms of increased access to international institutions like the World Trade Organization.

Such carrots can also be Trojan Horses, allowing the forces of democratic reform within Iran to blossom by enabling pro-democracy elements to make global connections. The U.S. and Europe should saddle up those horses together.

We've been down this road before: A crisis threatens global security, and the international community is not coming together to deal with it. Hawks in the U.S. administration see the Europeans as too timid to use force and reliant on diplomacy to a fault, while many Europeans see the United States as trigger-happy and too impatient with negotiated settlements. This lack of cohesion damaged the legitimacy of the American-led war in Iraq and left U.S.-European relations in tatters. A similar disunity jeopardizes current attempts to manage Iran's nuclear aspirations, even though both sides agree that the threat posed by a nuclear Iran is grave and real.

Departing Deputy Secretary of State Richard L. Armitage positively spun the divergent U.S. and European approaches to Iran: "The [diplomatic] incentives of the Europeans," he said, "only work against the backdrop of the United States being strong and firm on this issue. In the vernacular, it's kind of a good cop/bad cop arrangement. If it works, we'll all have been successful." The problem with Armitage's hopeful outlook is that the good cop/bad cop strategy works only if pursued consciously and in coordination, and the U.S. and European approaches do not reflect that yet. In fact, they seem headed in opposite directions.

The good cops--Britain, France and Germany--recently persuaded Iran to suspend all uranium enrichment-related activities until they reach a final accord. If the mullahs cooperate, they will receive numerous economic carrots, including possible membership in the World Trade Organization (the U.S. would have to agree) and improved trade relations.

In October 2003, when the International Atomic Energy Agency was prepared to take its negative report on Iran's nuclear program to the U.N. Security Council, the mullahs cut a similar deal with the Europeans, promising to suspend all enrichment-related activities. But Iran soon grew impatient with the agreement and resumed efforts to produce the gas that feeds uranium enrichment. It similarly rushed to make as much of that gas as possible before the latest accord's deadline, undercutting confidence in the deal on both sides of the Atlantic. In another bad-faith move, Iran announced last week that it wanted to keep operating uranium-enrichment equipment for research purposes, backing off its pledge to freeze all such activities.

Enter the bad cop--the United States. It has pushed to refer the question of Iran's nuclear aspirations to the Security Council. When Secretary of State Colin L. Powell steps down, the hawkish voices in his department will probably intensify and gain influence, especially if the mullahs break the newest deal.

Armitage might be right that the discordant U.S.-European approaches will push the mullahs to hold to the deal. But the U.S. will be uncomfortable with an agreement that does not insist on any means of enforcement or verification, as is the case with the latest accord.

Iran knows that the war in Iraq colors U.S. conduct toward it. The worse Iraq gets, the less Iran worries--and the mullahs don't seem too worried at the moment. But if they break the accord with the Europeans and the Europeans respond timidly and U.S. resources are freed up as a result of an improving situation in Iraq, the U.S. could take on Iran alone--to everyone's detriment. To avoid this risk, the U.S. and Europe need to harmonize their approaches and develop a coordinated strategy for Iran. The best way to accomplish this is to agree in advance on the consequences Iran will face if it violates its commitments. For example, if the mullahs renege on the latest deal, frustrate the monitoring and verification efforts of IAEA inspectors or fail to ratify an addition to the Nuclear Non-Proliferation Treaty that allows for more invasive inspections, the U.S. and Europe should go to the Security Council, impose economic sanctions or, in the worst case, take military action.

Fortunately, diplomatic disunity over Iran does not run as deep as it did over Iraq, where even the nature of the threat was a bone of contention. Both the U.S. and Europe are worried about a nuclear Iran, and they feel strongly about enforcing the rules of nonproliferation. In June 2003, European foreign ministers required only 45 minutes to approve a document that endorsed U.N.-sanctioned use of force as a last resort against proliferators, as well as "political and diplomatic preventative measures."

If the Europeans agree to leave all responses on the table and to act decisively at the first sign of Iranian mischief, the United States would be foolish not to form a partnership with them. (It's also important that the U.S. set a better example as a member of the nonproliferation community by abandoning plans to build new mini-nuclear weapons and ratifying the Comprehensive Test Ban Treaty.)

The role the U.S. forges for itself in dealing with Iran will have significance beyond reinvesting in international order or responding to the mullahs' nuclear ambitions. Iran's despotic regime will collapse some day, and there will be a "morning after" similar to that in Iraq, where reconstruction efforts have floundered because U.S. planners underestimated the challenge of nation-building and the need for international support to make it work. When Iran makes its move toward a better government, the U.S. should be in a position to lead a coherent, collective international effort to help it get off the ground.

Yet since the severing of U.S.-Iranian ties in 1980, the U.S. has been slack in developing a viable Iran policy. Iran's nuclear ambition should be motive enough to reverse this inattention. U.S. policy toward Iran must cease to be reactive, as it is now.

In addition to working with the Europeans to curb the mullahs' nuclear efforts, the U.S. should begin crafting a strategy to work toward--and then with--a democratic Iran. Supporting a government that complies with its international obligations is certainly preferable to containing one that thwarts them. By getting involved now, the U.S. can do much to show Iranians that it will be a friend to a free Iran. A democratic Iran may still want a nuclear bomb as a matter of national pride. But a less threatening, pro-diplomacy U.S. would be in a stronger position to argue the benefits of membership in the nonproliferation community rather than life as a rogue power.

Participating in a multilateral approach to Iran's nuclear program is a great place to start. In doing so, the U.S. will signal to Iranians that its aggressive position does not reflect a desire to remake Iran in its own image but rather a desire to achieve, alongside Europe, a substantial victory for nonproliferation and international security.

The post-1970 crisis in the Islamic world and Pakistan's role

It is possible to trace today's crisis in the Islamic world back to the time of the Prophet (pbuh) and the four Righteous Caliphs. Many Salafists among Muslims and many so-called Orientalists among Westerners do just that. Opposed in every other way, they both believe in an Islamic "essence" unchanged since then. Others go back to the 19th century CE, to the onset of Western domination over much of the Muslim 'umma. Yet it seems to me that to understand today's crisis adequately we need go no further back than the years around 1970 in Islam's old Arab and Iranian heartlands. Admittedly a number of factors had to come together to produce the dilemmas we still live with.

The 20th century struggle against colonialism raised high hopes that the departure of the colonisers would usher in a new era of dignity and prosperity for Muslims. The main ideology of these hopes was the kind of republican nationalism associated with Gamal 'Abd al-Nasser in Egypt and Muhammad Mossadeq in Iran. By about 1970 these hopes had collapsed.

Not only had Israel persisted as a reminder that decolonisation did not mean an end to subordination, but the 1967 Six Days' War was such a catastrophe that its casualties were not just military: it discredited the republican nationalist ideology as well. The Arab world was rent by rivalries between republicans and monarchists, with the Cold War protagonists egging them on and paying them rents for friendship. Worst of all, the postcolonial regimes turned out to be authoritarian and corrupt.

Nor was that the whole story. There had also been much economic and social development, yet it was of very special kinds. State-led industrialisation had been based mainly on oil and gas, and oil and gas are special commodities. The iron and steel that drove earlier Western growth had created new middle and working classes; oil and gas do not, and their profits are easily captured by sitting elites. To pay for industry, moreover, states ran down agriculture. Within decades this drove millions from farms and small towns into cities that then exploded their infrastructures. The states offered education, particularly at higher levels - at one point Egypt was producing 75,000 graduates a year - but beginning about 1970 states were withdrawing from the economy and turning responsibility for growth over to captive and anaemic private sectors. So more and more first-generation graduates were entering increasingly slack economies with no real prospects for jobs or dignity.

All this was a recipe for political radicalism, and the ideological vacuum left behind by discredited republican nationalism was filled by the dream of recreating the unity and purity of the original 'umma in the 7th century CE. That dream had been part of Islamic discourse almost from the beginning, but it had mainly appealed to the 'umma's fringes, the Bedouin soldiers of the Khariji movement, the small townsmen of Islam's middle years who had then become Shi'a or Sufis. Now, around 1970, the dream had been modernised by thinkers like Sayyid Qutb in the Arab lands, 'Ali Shariati in Iran, and Maulana Abu-l-'Ala Maududi in this country, and in that form it entered the Islamic mainstream. It became the chief ideology of opposition to the authoritarian and corrupt postcolonial regimes.

The result has been thirty years of savage and bloody civil war among Muslims. It has struck Westerners and Israelis too, but most of the victims have been Muslim, because the regimes were now headed by Muslims. When Syrian leader Hafez al-Assad retook the city of Hama from Sunni insurrectionists in 1982, he killed at least 10,000 people, three times the casualties of September 11.

What would it take for Muslims to transcend this crisis? Time after time in their history they have overcome huge challenges by creating marvellous new syntheses of thought and feeling and practice. I have no doubt that they have the spiritual and intellectual and physical resources to do so once again. But what would be the elements of renewal at this new stage?

Some elements have already been moving into place.

As the civil war has proceeded, there has been covert movement on both sides toward a new centre. Regimes have been Islamising themselves. They have been introducing some Islamic law and some Islamic practice into their governance. Conversely, Islamists have been entering the political system. They now run for election; they enter cabinets; they serve in parliaments; they function as (more or less) loyal oppositions.

The process has been drenched in bad faith on both sides, but movement has been real.

Concurrently, more and more Muslims who might have become Islamist political revolutionaries two decades ago are now forsaking politics for community action in the 'umma. Rather than bombs and guns, the name of the game is now schools, clinics, charities, and the Islamic piety of individual Muslims and their families.

Moreover, with the end of the Cold War sitting regimes can no longer collect rents from the USSR, and they find it harder to collect rents from the US now that competition with the USSR is over. Even the new rents the US is paying since September 11 will never match Cold War largesse. There will never again be enough official assistance to keep regimes in power by sustaining their growth rates.

Now they must rely instead on private foreign direct investment (PFDI). This is because all over the world production of knowledge is replacing production of things as the engine of economic growth. PFDI flows mainly on economic grounds. It is not attracted by the archaic, state-dominated, information-shy economies of the Arab Middle East and Iran. Their share of world PFDI has fallen from 12 percent in 1990 to 3-4 percent today. To attract it, they need reforms that will make them less rigid, less state-dominated, and less information-shy. Such economic reforms typically lead to demands for political reforms too. That is their quandary.

Such pressures will not end Islamist radicalism. The conditions that give it birth are often still there. But such pressures do tend to force radicalism to the margins of the 'umma once again. Osama is a perfect example: through the 1990s he was forced step by step back to the only place in the world where he now had a double layer of protection and hence the space and time needed to mount an operation like September 11.

Nor will such pressures automatically generate the new Islamic synthesis the planet needs. But they do create a new opportunity for Muslims to fashion an authentically Islamic modernity that is adequate to their history and their hopes.

I would argue that September 11 did not change this basic picture. It came as a shock to most Muslims, and even Islamists asked themselves whether Osama's methods were the best path to the common goal. Iraq, of course, has been much more problematic. There military defeat was so rapid and complete that it rekindled the usual Arab feelings of helplessness and rage, and the botched aftermath has given these feelings time to swell and take political form. Radicalism is reconstituting itself, but - it should be noted - on a new basis.

For Osama, for Dr Ayman al-Zawahiri, Islam may still be the banner of revolutionary overthrow. For younger Muslims, Islam is increasingly the badge of membership in national communities. It is no longer just an ideology for outsiders. More and more it is the ideology of outsiders and deprived or threatened ruling ethnic elites: Sunni Tikritis in Iraq, Pushtuns in Afghanistan. Driven toward the margins by repression, cooptation or military defeat, Islamism is re-entering the body politic through the service entrance of Islamo-nationalism.

The consequences can be unhealthy. If only Muslims should be citizens, Christians and Jews are excluded in ways quite novel in Islamic experience, and quite dangerous. But there may also be a new and exciting opening for an Islamic legitimation of the modern nation-state that is valid for Sunnis.

So far, the only place in the Islamic heartlands to produce such a legitimation has been Iran. Not long before he died in 1989, Imam Khomeini ruled on religious grounds that in emergencies national interests can take precedence over the shari'a. It helps explain how Iran has emerged from the charismatic phase of Islamic rule without widespread violence. But Iran's special Shi'i traditions make it hard to transpose to Sunni-majority societies. Taliban rule in Afghanistan was perhaps an effort to create a version for Sunnis, but it ended before it succeeded. In both cases, moreover, the effort took place within a theocratic framework, direct rule by 'ulema.

Theocracy is not a mainstream Islamic tradition and will not appeal in most Muslim countries. A broader version of religious legitimation of the nation-state could be taking shape now in Iraq. It may be that the Americans are needed both as a parameter and as a target. But the outcome is very uncertain, the circumstances very special. And Iraq too has a majority of Shi'a.

Where does Pakistan fit in this picture? I see some similarities and more differences.

Like some Arab states, Pakistan inherited a postcolonial security threat that has absorbed disproportionate resources and has thereby reinforced older socio-political structures and a traditional sense of political irresponsibility: someone else is always to blame.

Although Pakistan was founded as an Islamic nation-state by modern means and modern people, here too modernity is so associated with the West that it must be denied as un-Islamic.

And Pakistan too has been stranded by the end of the Cold War and the onset of the IT era in economics. New rents from the war on terrorism will not restore the levels of official assistance Pakistan attracted before 1990, and private foreign direct investment has not rushed in to fill the gap.

But Pakistan is also different from the Arab world and Iran in relevant ways. Some are counterintuitive; most are to Pakistan's advantage.

First, Pakistan is not dependent on oil and gas, and can be better off for it. Pakistan is dependent on cotton, and compared to oil and gas, cotton and cotton textile production makes for larger middle and working classes, better attuned to modern political and economic needs than Middle Eastern elites.

Second, Pakistan is less developed than the old Islamic heartlands - more agricultural, less urbanised, less educated - and that too can help. It has not destroyed its agriculture. Except for Karachi, rural outmigration has not exploded its cities, and even there civil war has been on an ethnic and not a religious basis. And the graduating cohorts entering the limp economy have been relatively small. In other words Pakistan has not yet produced the conditions that brought Islamist radicalism to the centre of Middle East politics. It therefore has a window of opportunity to create better structures less conducive to civil war.

Third, Pakistanis have been struggling for over half a century to bring religion and politics together in a functioning system of governance. The need to experiment came with Pakistan's original mandate; it has led through the Ahmedi riots, the Objectives Resolution, the MRD in 1977 (sic: PNA is meant), and various Islamisation steps thereafter. Certainly, however, experimentation has been particularly intense since 2002. Its outcome is also quite uncertain.

What this means, though, is that Pakistanis have a wealth of lived experience wrestling with issues that are newer and more destructive in other Muslim societies, and of doing so mainly without violence. They should therefore be better able to integrate the religious impulse into a basically democratic political system without first establishing theocracy. If they can, it will be a first version of religious legitimation for the modern nation-state in a society with a recognisably Sunni majority. Where Pakistan fits in todayís Islamic world is as a major test case. Not for Americans: for Pakistanis. And for all the other members of the 'umma.

*Footnote: This essay draws on themes from the writer's book on Islam and a talk he gave at the Administrative Staff College in Lahore on May 24, 2004.