Americans have heard it repeatedly since September 11: The acts of terrorism inflicted on our shore were the murderous consequences of an ongoing struggle within Islam. . . .

The outcome of this clash will bear directly on the course of the war on terrorism by answering the most fundamental question: Is mainstream Islam compatible with democracy and basic rights and freedoms established by international law?

While the stakes of this struggle are enormously high, American and European efforts to make sense of it have so far proved to be inadequate. A new Rand report, only the most recent such critique, charges that the U.S. government-almost six years after 9/11-still lacks a "consistent view on who the moderates are, where the opportunities for building networks among them lie, and how best to build the networks."

The difficulties of identifying who speaks for Islam-much less whom the West would like to be speaking-were on ample display last month in Florida, where two groups of Muslim activists and concerned experts assembled for conferences on opposite coasts.

In St. Petersburg, the Secular Islam Summit, sponsored by a humanist organization called the Center for Inquiry, featured Muslim speakers who ranged from angry ex-believers to devout reformers. They differed sharply on particulars, but all shared the conviction that Islam must be compatible with secular democracy. Their closing manifesto, "The St. Petersburg Declaration," affirmed the separation of mosque and state, gender equality in personal and family law, and unrestricted critical study of Islamic traditions.

FORT LAUDERDALE, Fla. -- A small group of self-proclaimed secular Muslims from North America and elsewhere gathered in St. Petersburg recently for what they billed as a new global movement to correct the assumed wrongs of Islam and call for an Islamic Reformation

 Across the state in Fort Lauderdale, Muslim leaders from the Council on American-Islamic Relations (CAIR), the Washington-based advocacy group whose members the "secular" Muslims claim are radicals, denounced any notion of a Reformation as another attempt by the West to impose its history and philosophy on the Islamic world.

The self-proclaimed secularists represent only a small minority of Muslims. The views among religious Muslims from CAIR more closely reflect the views of the majority, not only in the United States but worldwide. Yet Western media, governments and neoconservative pundits pay more attention to the secular minority.

The Council on American Islamic Relations bills itself as “America’s largest Islamic civil liberties group” and claims that “its mission is to enhance the understanding of Islam, encourage dialogue, protect civil liberties, empower American Muslims, and build coalitions that promote justice and mutual understanding.”

. . . Shouldn’t a dedicated and sincere group of Islamic moderates jump at the chance to go on record opposing “all penalties for blasphemy and apostasy,” as well as opposing “female circumcision, honor killing, forced veiling, and forced marriage”?

Shouldn’t CAIR gladly and without hesitation endorse a statement calling for protection of “sexual and gender minorities from persecution and violence” and the elimination of “sectarian education that teaches intolerance and bigotry towards non-Muslims”? Isn’t CAIR dedicated to protecting “civil liberties”? And as for the developing of “an open public sphere in which all matters may be discussed without coercion or intimidation,” wouldn’t such a public atmosphere help CAIR “encourage dialogue” and “build coalitions”?

Individuals coming together, as in Florida, to push for Islamic reform may be small in number and generally unknown to the public outside their circle of friends and supporters. Such modest beginnings for events of great consequences are not uncommon in history.

It might be worth recalling how efforts of individuals not widely known to the public unleashed the Reformation of Christianity and made for the Age of Enlightenment in Europe. Martin Luther was an obscure monk when he posted his 95 propositions on the doors of All Saints' church in Wittenberg in October 1517, and he could not have imagined how greatly he contributed to the convulsion that consumed Europe for the next several centuries.

A successful Islamic reform will occur when many more Muslims insist on the "release of Islam from its captivity to the totalitarian ambitions of power-hungry men and the rigid strictures of orthodoxy."

Then Muslims might find for themselves "a noble future for Islam as a personal faith, not a political doctrine" as the brave individuals gathered together at the first Secular Islam Summit dared publicly to imagine.

It dispatched its henchmen to Florida to shout the reformers down at their confab earlier this week. CAIR also posted on its Web site no fewer than four stories bashing the event and its courageous speakers, many of whom are women calling for an end to inequality and mistreatment under radical Islam.

CAIR declared the summit illegitimate because few of the participatns are "practicing Muslims," and those who are, it claims, are merely pawns playing into the hands of "Isalamophobes."

Now is the time for Western intellectuals who claim to be antiracists and committed to human rights to stand with these dissidents. To do so requires that we adopt a universal standard of human rights and abandon our loyalty to multicultural relativism, which justifies, even romanticises, indigenous Islamist barbarism, totalitarian terrorism and the persecution of women, religious minorities, homosexuals and intellectuals. Our abject refusal to judge between civilisation and barbarism, and between enlightened rationalism and theocratic fundamentalism, endangers and condemns the victims of Islamic tyranny.

There are ex-Muslims: People like Ibn Warraq, author of "Why I am not a Muslim," who doesn't want an Islamic Reformation so much as he does a Muslim Enlightenment. There are ex-jihadists: people like Tawfik Hamid, who, as a young medical student in Cairo, briefly enlisted in the Gamaa Islamiya terrorist group and who remembers being preached to by a mesmerizing doctor named Ayam al-Zawahiri. . . .

There are even a few practicing Muslims, here, such as the Canadian author Irshad Manji. Ms. Manji, whose documentary "Faith Without Fear" airs on PBS next month, describes herself as a "radical traditionalist" and draws a sharp distinction between Muslim moderates nad reformers: "Moderate Muslims denounce terror that's committed in the name of Islam but they deny that religion has anything to do with it," she says. "Reform-minded Muslims denouce terror that's committed in the name of Islam and acknowledge that our religion is used to inspire it."