Confessions of a ‘cultural critic’ - Nadeem F. Paracha

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"What became to be known as Political Islam is a recent phenomenon. It’s a 20th Century construct that turned faith into a political ideology. Politics is amoral, faith is not. How can the two be mixed?... 

The Muslim Holy Book is a moral guide. It’s not a political manifesto. It gives one pointers and advice on how to live a righteous life, how to use the intellect (aqal) to progress as a human being, as well as a society, and to also appreciate the creations of the Almighty through gaining knowledge about these surroundings... 

The problem in Pakistan, ever since the Zia years, has been that anyone who does not wear his or her faith on their sleeve, or for that matter, across their faces and on their heads, is automatically judged as being irreligious...

The Almighty is a perfect entity who created a fluent universe because an evolving universe encourages humans to use their intellect and intuition to advance as both rational and spiritual beings. Muslims were once very good at doing this... 

To revive this tradition we need a scientific, intellectual, artistic and spiritual revolution. Not a political one. Politics is inherently amoral... 

Jinnah was a pragmatist, adjusting his words according to his immediate surroundings. Jinnah should be accepted as a pragmatist who, today, would have addressed issues like extremist violence and acts of bigotry not as an ideologue, but as a pragmatic statesman who would know that such issues were retarding the country’s economic, cultural and political evolution"

Separation of religion and state

I am a strong believer in transcendental truth of Islam, which in my opinion, encompasses a holistic world-view involving socio-political and moral philosophies. However, in its current state, which is a product of its genetic complexities as well as various martial-laws, political misuse of religion, and complete hijacking of religious discourse by the so-called religious clerisy, Pakistan cannot even move forward towards a transcendental religious ideal which allows men and women to cherish diversity and transform society towards some kind of a moral vision derived from Quran and Sunnah, rather than secular liberal values. 

I believe in the power of narrative and the liberty of each individual to extend his or her narrative into the society. I don't think such a liberty is possible unless we pragmatically move towards state's disengagement with religion, thereby disallowing religion to be misused for political concerns

(Aasem Bakshi)  

Political Islam: An evolutionary history - Nadeem F. Paracha

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It is a 20th century construct and its first prominent expression is believed to be Egypt’s Muslim Brotherhood, formed in 1927

The rightist side produced tendencies such as ‘Islamic Fundamentalism,’ ‘Islamism’ and ‘Neo-Fundamentalism,’ while the leftist sides came up with ‘Islamic Socialism,’ ‘Ba’ath Socialism’ and ‘Arab Nationalism’/‘Arab Socialism’. Balanced at the centre was Muslim Nationalism. 

Bankrolling of the anti-Soviet ‘Jihad’ in Afghanistan by the US, Saudi Arabia and Pakistan in the 1980s, also became a catalyst that triggered the shifting of political and social influence in many Muslim countries from left-leaning Political Islam to its rightist expressions. 

The ‘political roots’ of this tendency, however, lie in the 12th century, when after three hundred years of open debate in the Islamic world between traditionalists and rationalists (Mu’tazilites), influential Muslim thinkers such as Imam Ghazali insisted that a perfect synthesis (between the two) had been reached and that Islam’s social and spiritual philosophy had achieved completion. 

Incensed by the gradual crumbling of the Mughal and Ottoman empires, a series of reformist movements emerged, advocating ‘a return to true Islam’ which was said to be free of innovation and corruption. 

Pioneering Islamism scholars such as Egypt’s Hasan al-Banna and Sayyid Qutb, and South Asia’s Abul Ala Maududi, began interpreting the Quran and other Islamic texts through the prism of modern political concepts and lingo. Qutb suggested that a jihad was required in Muslim countries to grab state power and rid the Muslims from the ‘modern forces of jahiliyya’ (that to him were secularism, Marxism, nationalism and ‘Western materialism’). 

Forces attached to Islamism tried to rebound after the Cold War through the democratic process but they have struggled to initiate effective political and economic reforms mainly due to the fact that they end up creating polarisation and administrational chaos by trying to address solutions to non-religious issues with certain ill-defined religion-orientated alternatives and manoeuvres. They were (on the one end) accused of being apologists of violent Neo-Fundamentalists and of being lukewarm towards 'islamising' the society on the other. 

Unlike Islamic Fundamentalism, Neo-Fundamentalism (Islamism’s less intellectually inclined (and more brutal) cousin) looks to impose laws, morality and piety by force and through armed struggle (and through the creation of an ‘Islamic Emirate’). Apart from the Taleban, Roy also describes outfits such as Al Qaeda and various modern militant and sectarian groups that emerged in its wake as Neo-Fundamentalist (including the recent emergence of the Islamic State (ISIS). It is also devoid of the rich intellectual tradition associated with Islamism, settling instead for radical polemical literature that advocates violent action and an extremely narrow and polemical worldview. 

Islamic Socialism – an ideology that attempted to equate Quranic concepts of equality and charity with modern Socialist economics and (consequently) trigger a cultural, intellectual and political renaissance in the Muslim world – was adopted as ‘Arab Socialism’ and Ba’ath Socialism in Iraq, Syria and Egypt; where nationalist Muslim leaders fused Islamic notions of parity and justice with socialism and Arab nationalism. 

Though known for its usage of Islamic symbolism, Islamic Socialism was anti-clerical, socially liberal and mostly sympathetic towards communist powers – Soviet Union and China. Iranian thinker and activist Ali Shariati expressed revolutionary Islam through Marxist symbolism. He was assassinated in 1975 by the agents of the Shah of Iran.\ 

Islamic Socialism was vehemently attacked and criticised by conservative Muslim monarchies, as well as by those forces associated with Islamism. They accused Islamic Socialism of being a concoction constructed by ‘atheist powers’ (Soviet Union and China), and (according to Maududi) was the ‘Trojan horse used by anti-Islam forces and ideas to enter Muslim societies and politics.’ 

Many democratic political parties of the left and of the right and also authoritarian regimes in the Muslim world can be termed as having liberal views about Islam’s political role. These parties and regimes are highly suspicious of the clergy and repulsed by the political ambitions of Islamism and Neo-Fundamentalism. They encourage ijtihad in matters such as the understanding of the Quran and Shariah, and emphasise that Islam is best served through religious institutions instead of through the state and the government. They also believe faith to be a strictly private matter that should not be soiled by the amorality of politics.

The Problem With Moderate Islam and Why We Need to Redefine Radical - Sohaib Sultan

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The idea of a moderate Islam certainly sounds appealing. There is plenty in the Islamic sources and tradition that promotes the virtue of moderation and in praise of the middle way. The Qur’an describes the ideal Muslim community as one that pursues the “middle way” (2:143) and continuously insists on moderation in all spheres of life (7:31 and 25:67, for example). The Prophet Muhammad, in authenticated traditions, specifically warns his followers not to go to extremes in religion and corrected three men from his community who made vows of continuous fasting, night vigil, and celibacy — teaching them instead to follow a more moderate course even in their devotional commitments to God.

But, the problem with “moderate Islam” is two-fold: First, often it is invoked in a very imperialist way by the rich and powerful who just want Muslims to join their bandwagon and make no trouble. The imperialist trend insists that Muslims condemn Muslim fanaticism, but do nothing to oppose the extremist agenda of the military industrial complex that too often (mis)guides American foreign policy or the prison industrial complex, for example, that leads to too many abuses here at home. Second, it is arguably this “moderate Islam” attitude that has led to a quietism in the face of intolerable crimes as political Islam is left to the “radicals” and “extremists.” This type of Islam that is promoted, inside and outside the Muslim community, often insists that Muslims engage in social justice–but not at the risk of their careers or livelihoods–or that Muslims align themselves with the poor and weak in society, but without ever compromising their own personal comfort. In summary, “moderate Islam” has led to an Islam that is just too darn convenient for those who insist on maintaining the status quo. And, thus, “moderate Islam” has lost any capacity among the masses to lead a serious movement for change

 Perhaps, what we need to counter violent radicalism in the name of Islam is not a self-serving “moderate Islam,” but, rather, a counter-Islamic movement that is rooted in and insists on radical love — a radical love that uncompromisingly stands with the truth and with what is truly just; a radical love that urges reconciliation over revenge, peace over power, wisdom over war, asceticism over affluence, service over selfishness, compassion over callousness, and truth over tribalism. 

This radical love is the path that all of the great prophets and sages throughout history preached and practiced. When the Prophet Muhammad chose mercy instead of revenge against the people who stoned him in Taif, or when he chose to form a treaty with his enemies instead of perpetual war at Hudabiyyah, or when he chose to forgive his Meccan oppressors after conquering them — he showed us what radical love really looks like. Yet, when it came time to fighting oppressors and tyrants who insisted on harming innocents, the Prophet was courageous and did not shrink from protecting his people. On the battlefield, though, he constantly prayed that his enemies would change their ways and grieved over their state of affairs. This, too, was a bold example of radical love.

Chanting For Pak Army To Liberate Jerusalem

Oh! the army of Pakistan. Come for the sake of the rule of Quran! Oh Nations of millions. Awaken to support your religion. Where is the caliph Omer? Where is Saladin? Where is the Caliph of the Muslims?

See Here!

Research in Pakistan

Pakistan has many state-of-the-art research facilities; just look at the numerous advertisements of cooking oils and tooth pastes.

A country going to/gone to ...

Anchor: Who discovered that the Earth revolves around the Sun?

Audience

1) Newton
2) Einstein
3) wait for it .... Abdul Qadeer
4) Galileo ... phew

Just for a change...

The maid holds the child while the couple eats their food. Why not for once the couple holds the child while the maid eats food first or like in a family gathering where women take turns ...

The hatred of people...

Reminds me of Hitler's quote which is being so shamefully forwarded these days. It goes something like this; "I left some Jews alive so the world could see why I killed the rest". What happened to not letting the hatred of some people lead us to transgression and hostility.

To Censor or Not to Censor

I have come across two interesting articles on the current row over the issue of vulgarity and obscenity in the society. First one is my Orya Maqbool Jan which can be read here and the second one by Saroop Ijaz, here. These articles were also published in the same order as they have been mentioned over here.

Of course an endless debate would wage on the definitions and you have the right to make up your own mind. I am naturally inclined to the former one but there is a dire need to chart out a comprehensive plan because unlike the latter approach, this one has boundaries to set and fears to alleviate. People especially women are afraid because they are the easy targets. Taliban's concoction of religion and culture or Zia's version of backside saving religious front, both are unacceptable. Turkey seems to have a 'pretty' model where both thoughts are able to live side by side but I feel our society is eons away before it is sufficiently evolved to accept that system. Perhaps the argument will never end but yes there is a visible degradation of our minds and souls which has to be addressed sooner or later. 

The English Effect

It was in one of the short stories back in the O-level's syllabus that a guy tells a girl (or perhaps it was the other way round) that he loves her and the girl replies that if you had said that in Urdu, it would have sound so bazaari (vulgar) ... or something similar to that ... English does have this intellectualizing, legalizing and toning down effect over here. I have seen people happily bearing abuses hurled at them in English but usually they are not so comfortable with Urdu or Punjabi. Similarly when the Pakistani stage dramas were gaining notoriety with their abundant double entendres; English sitcoms were usually let off scot-free with their sexual innuendos. 

Materialism or Comfort?

How many times we have noticed that at the time of rukhsati in our weddings the car which is embellished to take the bride and groom away (and at times a couple more close relatives squeezed in) has to be a saloon.  If the groom’s family does not own one then either the car is rented or borrowed.  Is it materialism or comfort?

Women in Media

Pakistan’s recent obsession with dual SIM cellphones is bearable but what irks me while watching those incessant advertisements is that the duality feature is usually depicted by a boy having two love interests...

Telenor TalkShawk

There is a Telenor talkshawk advertisement running on television these days. A wife tells her husband, "Suna hai college mai ap barai dil phaink thai". 

Just wondering, what if it was the other way round?

Such a thing would be unacceptable to our local morality but where does that leave us? 

The Lahore Zoo

These pictures were taken a couple of years back and I thought about sharing them. Went a little bit overboard to insert the lens inside the cages at times so as to get the clear picture. The turkey was not from the Lahore zoo rather it was taken at one of the rest areas on the Lahore Islamabad motorway.

Suo Motu?

TV Islam

Lately we have been relying too much on Qtv and Alim Online for religion. I think the search and struggle for knowledge has been left in the hands of a few and people in general are taking the easy way out. This would make us even more short sighted in our approach towards religion. We would never be able to get the big picture and will hopelessly cling and be subsequently swayed by every new 'Alim' out there.

I have nothing against these programs but yes, I do feel that religion should not be restricted to them. There is a wealth of knowledge out there for us.

Facebook Ban

When this issue started, I was also of the opinion that only that particular page should have been restricted and not the entire Facebook let alone Youtube and Wikipedia until I came across this blog post. If there is any truth in it then it is entirely a different ball game and there is need to think and ponder over this matter. I came across this audio lecture by an Islamic Scholar Mufti Kamal-ud-Din (LUMS Faculty) and found it very enlightening. Incase I’m unable to attach it here, you can send me your email id and I’ll make sure you get it.

I think that it shouldn’t matter to a Muslim with a mature mindset if some good-for-nothing islamophobic starts coming up with these ideas to infuriate us but still such a page should have been banned for the younger generation, who might be tempted towards it.

Somehow we have instilled in our minds that reacting violently against such mischiefs would prove us as great Muslims but I think what we do in our daily lives is way more insulting to the entire Muslim ummah. Someone very rightly pointed out that where are these Muslims when the government is sitting idle and doing nothing about scores of pornographic material on the internet. We have every right to protest and we should protest against such hypocrisy of Facebook but at the same time we should not forget what it really means to be the ummah of Prophet Muhammad (SAWW).

Punctual or Shoday?

Being exactly on time for a dinner party and finding nobody there..

H: Does this make us punctual or shoday(greedy)?

Basant Ban

My post "Basant Ban" on Lahore Metblog.