Iraq is one of the world's least likely sites for a transition to democracy. Virtually all of the classic preconditions for liberal government are lacking. And yet, with its decades-long despotism shattered, Iraq is now better positioned than any of its Arab neighbors to become a democracy in the next few years. That achievement, however tentative and imperfect, would ignite mounting aspirations for democratization from Iran to Morocco.

On the ground in Iraq, the picture is quite different from the news we see at home. Yes, there are bloody acts of terrorism every few days. But it is not Iraqis who are staging the suicide bombings. Increasingly, Iraqis are fed up with this violence and turning in the criminals who are waging it. The dwindling ranks of saboteurs and dead-enders, in cahoots with al Qaeda and other jihadists, can blow up buildings and kill people. But they cannot rally Iraqis to any alternative political vision. They can only win if we walk away and hand them victory. Fortunately (for now), the administration, Congress, the American people, and key elements of the international community are not wavering. They are supporting an ambitious agenda for democratic transformation and reconstruction.

Led by liberal-minded Iraqi drafters designated by the Iraqi Governing Council, work is nearing completion on a Transitional Administrative Law that will structure government and guarantee rights from the transfer of sovereignty on June 30 to the seating of a democratically elected government under a new constitution. With its provisions for civil liberties, due process, separation of powers, devolution of power and other checks and balances, this will be the most liberal basic governance document anywhere in the Arab world.

Civil society is springing up. Associations of women, students, professionals,journalists, human-rights activists and civic educators, along with independent think-tanks, are building organizations, holding conferences and crafting the grant proposals that will enable them to work for democracy on a larger scale. In one university, a team of eight translators is at work full time translating works on democracy into Arabic.

Iraqi women -- organized in part into an Iraqi Higher Women's Council -- have come together rapidly across ethnic, regional and ideological lines to craft an impressive agenda for political inclusion and empowerment of women. Some new civic associations -- including a gifted group of democratically minded young people with skills in the visual arts -- are helping the Coalition Provisional Authority to produce an ambitious civic education campaign. Once each week, for the next several months, this campaign will distribute throughout Iraq a million leaflets, each batch explaining in simple terms a different concept of democracy: human rights, the rule of law, free and fair elections, participation, accountability, transparency, minority rights and so on. These will be reinforced with similar messages on radio and television.

Iraqi democrats of all ages believe passionately in the need to educate for democracy, from both secular and religious perspectives. They stress that democracy cannot be secure until "we get rid of the little Saddam in each of our minds." Hundreds of Iraqis are now being trained to facilitate "democracy dialogues" that will bring Iraqis together to talk about (and practice) these concepts of democracy. During the next year and a half, these town hall meetings will also provide a forum for Iraqis to participate in the drafting of their permanent constitution.

Over the next few months, Iraq will witness the most intensive flow of economic reconstruction and democracy-building assistance of any country since the immediate aftermath of World War II. New construction alone will dramatically reduce unemployment. Before long, a new Iraqi electoral administration will begin preparing the country for its first free and fair elections. And Iraqi political parties will receive training in democratic organization,recruitment, communication and campaigning.

The quest for a decent and democratic political order could founder on the shoals of intolerant, exclusivist identities. But recent developments generate cause for hope. In the negotiations on the transitional law, contending groups are working hard with one another (and with the CPA) to find formulae that will manage their differences and give each section of Iraq a stake in the new system. Public opinion polls show that almost half of Iraq's Muslims identify themselves not as "Sunni" or "Shia" but as "just Muslim." Fewer than one in five favor a party ideology that is "hardline Muslim."

Political leaders are beginning to reach out across traditional divides. A leading moderate Shiite Islamist on the Governing Council, Mowaffak al-Rubaie, recently delivered an eloquent public endorsement of a federal system for Iraq. Denouncing the long history of oppression of the Kurds, as well as other peoples, he declared, "Centralization is the source of our division. Either we engage in a bitter conflict over power or we devolve power to the fringes of society."

One of the most serious problems has been the deadlock over the Nov. 15 plan for indirect elections (caucuses) to choose a Transitional National Assembly(TNA). Grand Ayatollah Ali Sistani and most of his devoted Shiite followers have instead demanded direct elections before the handover of power on June 30. However, with the recent U.N. fact-finding mission to Iraq, led by Special Representative Lakhdar Brahimi, a compromise resolution now seems imminent: direct elections for a TNA, but only by a timetable that would enable the country to attain the minimum administrative, security, technical and political conditions necessary for free and fair elections. Most experts think it will take at least nine to 12 months to prepare elections that will not be perfect but at least, in Mr. Brahimi's words, "reasonably credible."

It is going to take a lot longer than a year to build democracy in Iraq. Even after a new government is elected under a permanent constitution, the country will need extensive international assistance for many years to come to strengthen central and local government capacity, support civil society, and help fight crime, corruption, and terrorism.

Americans are not generally a patient people. We stayed the course to victory for four decades during the Cold War, but when it comes to nation-building, our impulse is to get in and get out quickly. That will not work in Iraq.

A democracy can be built in Iraq. No one who engages the new panoply of associations and parties can fail to recognize the democratic pulse and possibilities. But these new institutions and ways of thinking will only take root slowly. In the early years, they will be highly vulnerable to sabotage from within and without. The overriding question confronting the U.S. -- as the inevitable leader of a supporting coalition for democracy -- is whether we have the vision and the backbone to see this through.

A failed transition in Iraq will not see the country slip back into any kind of "ordinary" Arab dictatorship. The power vacuum in the country is too thorough, and the well of accumulated grievances too deep, to allow for that.If we withdraw prematurely and this experiment fails, religious militants, political extremists, external terrorists, party militias, criminal thugs, diehard Baathists and neighboring autocracies will all rush in to fill the void. Iraq could then become a new base for international terrorism -- Afghanistan with oil -- or fall victim to a regionally driven civil war, a hellish combination of Lebanon and the Congo. Any such scenario would suck the hope for democratic progress in the Middle East into its destabilizing vortex.

The thugs and terrorists are betting that if they generate enough terror and kill enough Americans, we will cut and run, as in Lebanon and Somalia. This is the one thing that Iraqi democrats fear more than anything else. I have repeatedly assured them, from my own conviction, that we will not abandon them. I hope I will not be proven wrong. Nothing in this decade will so test ourpurpose and fiber as a nation, and our ability to change the world for the better, as our willingness to stand with the people of Iraq over the long haul as they build a free country.

APARC Professor Donald K. Emmerson, together with IIS Director Coit D. Blacker and Hoover Institution Fellow Larry Diamond (both of CDDRL), discussed "Democracy vs. Liberty" on the television program "Uncommon Knowledge."

Is democracy - that is, free elections - to be desired at all times for all nations? Or are nations more successful when they establish the rule of law, property rights, and other constitutional liberties first? For the United States, this is no longer an academic question. America is deeply involved in nation-building in Afghanistan and Iraq. Should the establishment of democracy in these countries be the first priority for the United States, or is securing public order and the rule of law more important?

August was a bloody month. There was barely time to mourn between the exploding bombs: first at the Marriott hotel in Jakarta on Aug. 5, at U.N. headquarters in Baghdad and on a bus in Jerusalem on Aug. 19, then the two in Bombay on Monday. These were the latest sites in a chronology of carnage running from Casablanca through Riyadh and Bali to Manhattan's crumbling towers.

Each atrocity involved local actors and local motives. Each was perceived differently by the local populace, and the local repercussions of each terrorist act varied widely. Yet all were attributed to a single global menace: jihad. For three years now, acts of violence done in Allah's name have made terrorism and Islam almost synonymous, not just in Westerners' vocabularies but around the world.

From this blight, who will rescue Islam?

The nearly reflexive association of Islam and terrorism is not simply the creation of rush-to-judgment pundits and politicians. Not when the terrorists proudly proclaim religious inspiration for their acts. Both Jerry Falwell and Osama bin Laden have maligned Islam. But it is, above all, the jihadists who have distilled their faith to sacred hatred - of Americans, Christians, Jews and the millions upon millions of moderate or secular Muslims who disdain this perversion from within.

Muslims respond in different ways to Islamist violence. In Jakarta a few days after 11 Indonesians and a Dutchman were killed in the blast at the Marriott, I met up with two Muslim friends. They were brimming with conspiracy theories. Why, they asked, had 20 Americans reportedly canceled their reservations before the bomb went off? Could these no-shows have known in advance of the attack? Why was the severed head of the alleged perpetrator later found on the hotel's fifth floor? Had the CIA planted it there? Why were arrests made so soon? Could the U.S., or perhaps the Indonesian military, have staged the event?

Behind their questions lay an unspoken one: How could Muslims have done such a thing?

It would be convenient if my two friends despised Americans and were products of Islamist schools. But both men hold advanced degrees from top universities in the U.S. and exhibit no obvious animosity toward Americans. That two such people could give voice to such dark misgivings about U.S. intentions shows that Islam is not alone in its association with violence.

The flip side of denial is demonization. For some in the West, the enemy is not jihadists but all Islamists. Never mind that the vast majority of Muslims who promote their faith do so peacefully. The PowerPoint charts of counter-terrorism experts that ignore Muslim diversity and feature the evil genius Bin Laden reinforce a distorted, top-down view of Islam.

Al Qaeda's responsibility is all too real. But local context matters. For jihad to succeed, an outside agitator needs inside sympathizers, and their receptivity to recruitment will depend on local circumstances. Recognizing that Muslim societies are autonomous and heterogeneous is a necessary first step to realizing that Bin Laden and his version of Islam aren't absolute control.

Defenders of Islam in the West stress the fact that most of its billion-plus adherents are moderates who reject violence. Such reassurance is far preferable to demonization. But understanding is not served by exaggerations - that Islam or Muslims are always peaceful, or that jihadists entirely lack sympathy in the Muslim world. In Muslim communities, extremist and mainstream views intersect in many places, including schools, mosques and organizations. It is in these myriad local settings that Islam's connection to violence will or won't be broken.

Regrettably, reassurance sometimes lapses into denial. In Indonesia recently, several leading Muslim figures urged journalists to stop using the words "Islam" and "Muslim" in their coverage of the Marriott bombing. I've even heard Muslims object to the phrase "moderate Muslims" because it implies the existence of immoderate ones. Islam will never be rescued by language inspectors who would substitute deflection for introspection.

Can reform rescue Islam? In principle, yes, but in practice, not necessarily. There are at least a few individuals and groups in every Muslim society striving to make the practice of their faith more tolerant of difference and dissent, less restrictive toward women, more compatible with secular democracy and less preoccupied with imposing Islamic law. Liberal American observers tend to celebrate these reformers as rescuers of Islam.

Yet the sheer diversity of Muslim societies suggests that efforts to liberalize Islamic doctrine will face varying prospects of success. Before assuming that liberals and jihadists have nothing in common, one should remember that both advocate far-reaching changes that threaten the conservative views and habits of many mainstream Muslims. Reformers deserve American support. But preventing the status quo from getting worse may be a more realistic goal of such help than winning "hearts and minds" for humanism, let alone making the Muslim world look as secular and democratic as, say, Turkey.

Is America responsible for Islam's predicament? Some U.S. actions have fueled jihad. The American presence in Iraq could become a magnet for holy warriors comparable to the Soviet occupation of Afghanistan. Muslims pressed by Washington to oppose the hijacking of Islam by jihadists may instead decry the hijacking of U.S. foreign policy by hard- liners around President Bush.

But jihadists were fighting enemies long before the United States was born. The drive to create Islamist states is more than an attempt to check American hegemony. Different U.S. policies might shrink Muslim hostility toward U.S. actions. But intransigent theocrats will not be assuaged by the compromises necessary to resolve the Israeli- Palestinian conflict. Nor will either the failure or success of U.S.-led reconstruction of Iraq remove the reasons for Islamist violence in other Muslim societies.

Also shaky is the notion that "they hate us for our values." The democracy Americans espouse remains popular in the Muslim world. American notions of equal treatment for women are less welcome. But a woman's opportunities vary among Muslim-majority countries, including those in Asia that preceded the U.S. in having female heads of state.

Americans are disproportionally responsible for a modern world most Muslims feel they never made. Extremists have used such alienation to justify jihad. But it is not up to Americans to rescue Islam.

Non-Muslims can avoid unnecessary provocations and false reassurances. They can facilitate liberal reform. But it is Muslims, acting in diverse local circumstances, who will or won't break the cycle of jihadist demonization and naive denial that is ruining the image of their religion. Whether to rescue their faith is a choice only they can make.