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South Asia

Muslims’ Compassion and Tolerance towards other Religions-A Strategic Deficit?

Dr. Muhammad Aslam Khan

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The recorded history of our planet for several thousand years has seen dawn of three major divine religions: Judaism, Christianity and Islam. Each faith showed remarkable progression of individuals’ exclusive penchant for spiritual journey whosoever sought for it at different stages of life and history that belonged to their inner-self.

However all religions stretch across the spectrum of ones life to the domains that are also inclusive of societies. Here lies exactly the juncture when religions became the tools of coercion and exploitive forces, particularly towards minorities. Karen Armstrong aptly captured the thesis hubris when she remarked, “They (leaders) fight with members of other faiths, who seem to challenge their claim to a monopoly of absolute truth; they also persecute their co-religionists…. Very often priests, rabbis, imams and shamans are just as consumed by worldly ambitions as regular politicians. But all this is generally seen as an abuse of a sacred ideal.”

While the West addressed the threatening menace of plunder and persecutions of medieval age in the name of religion by separating Church from State, Muslims were ordained to enforce their religion, revealed as a complete code of life and successfully demonstrated by the last Prophet, Muhammad (peace be upon him:pbuh) and his early companions. Yet all the faiths followers strayed at one stage of the history or the other, particularly during the expanding and contracting phenomenon of empires since 18th Century onwards. The minorities like Christians, Jews and Muslims bore the brunt of massive genocides during action-reaction syndrome when Russian, Ottoman and Hapsburg Empires were contesting Europe-Eurasian arena. The urge of the empires to impose their mythical homogenized cultural, religious and racial order tempted them to commit mass atrocities on their own or captured minorities. By the end of Second World War, millions had perished until Europe-Eurasia emerged from the debris of prolonged but relatively recent conflagration raging since the beginning of the 20th Century. Thereafter the West committed itself to uphold values like respect for human rights, freedom of speech and religious tolerance.

 

Islam, an epitome of these values as well as main contributor to the Western Renaissance, lost the pace. It was the brilliant  charter of Islam that prompted even Mr. Richard Nixon to speak for Muslims when he advised the West, “Just as knowledge from the East helped trigger the ‘Renaissance’ in the West, the time has come for the West to contribute to a renaissance of the Muslim world.” Benevolent essence of Islam fell victim to corrupt political ambitions of its rulers, pushing it to the vortex of crises. Within the design of conduct of international relations, it is a strange paradox that Muslim countries’ governments, friendly towards the Western powers simmer with antagonistic wave despite the latters’ remarkably tolerant policies. Sane people are at loss to comprehend when millions of Muslims draw succor from their fat economies and seeking the Western countries’ citizenship makes a prime nostalgia for them, yet we do not miss any opportunity to target Christain minority in some Muslim countries like Egypt, Nigeria, Iraq, Indonesia and Pakistan. It is also true that Muslims grievances are growing manifold in the wake of rampant regional wars and territorial occupation disputes the world over but among the galaxy of nations, the resolution of the simmering conflicts  has to be sought through means recognised by international laws. During U.S. Vice President Mr. Joe Biden’s recent visit to Pakistan, his emphasis that the West does not grudge Islam which is a fast expanding religion in America, is a precursor to the massive awareness permeating through the West. Even the U.S. is being advised to desist from ideological expansive designs of which she is being suspected by some of her antagonists.

 

On the contrary, Islam that means ‘peace’ has been hijacked by a fraction of radicals and criminals who kill fellow Muslims and minority civilians, women and children, bomb mosques, churches and kidnap people to raise money for sustaining ‘fitna’ that  has won Islam universally several titles like millitant Islam, radical Islam, political Islam and barbarian Islam though it is eternally lustrous and glorious which recognizes no other brand. All titles being attributed to it are  retaliatory symptoms for which, we ourselves are to blame. Qur’an and authentic ‘hadith’ treatises are laden by the holy verses and narrations that exemplify Islam as the religion which herladed peace, grace, dignity, honour and fraternity among its ardent  faithfuls as well as followers of the Abrahamic religions of common ancestry. Holy Quran, being the latest divine revelation to our last Holy Prophet, not only recognizes Bible and Torah but encumbers us, the Muslims, to have faith in them being the divine books, its Prophets and respect their followers.

 

Recent wave of bombing Christians’ churches and their mass celebration of religious rituals has dented the inter-faiths harmony irreparably. Such violence that struck Indonesian, Nigerian, Iraqi, Pakistani and Egyptian Christians at intervals, has become a matter of grave concern, triggering a serious debate not only among Christians but also among (silent) Muslim majority that stands subdued by the specter of becoming hostage to a misled minority of the religious fanatics. It was this feeling that inspired venerable Shiekh of Jamia al-Azhar to condemn instantly the car-bombing of the Coptic Christians’ church at the dawn of new year in the port city of Alexandria in Egypt, terming it as an odious crime. The Church Priest, whom the Shiekh rushed to meet, advised the mourners to stay calm, reminding them that we, the followers of religions of Abraham are brothers and no one could divide us. Egyptian President also condemned the attack. Within days, an Egyptian court sentenced a murderer to death who had killed three Coptic Christians and a policeman during a shoot out a year earlier on January 6, 2010 in southern Egypt. While such sporadic but violent crimes against the civilian citizens of minorities in Muslim world gravely jeopardise the future sustenance of millions of Muslims earning thier bread and butter in the West, some like Dr.Hubertus Hoffmann express anguish, raising convincing questions to challenge such crimes not through the Christian holy scriptures but emphatically through the verses of Holy Quran that are difficult to refute. Referring to the compassion and tolerance towards other faith by our Prophet Muhammad (pbuh), he befittingly mentions about a delegation of the Christians of Najran visiting Medina, when the Prophet lodged them too in the mosque and permitted them to hold their prayers on one side of the mosque with Muslims on the other side. In this mosque, dialogues between Christians and Muslims were conducted with freedom, respect and tolerance. Would it happen today though compliance of Quran and ‘Sunnah’ is mandatory for all of us and any of our acts to the contrary would render us to be the grievous sinners?

 

Dr. Hubertus Hoffmann who is a witness to the miseries wrought on the Muslims of Iraq, Afghanistan, Pakistan(FATA) and even Palestine for decades as collateral losses, always takes the principled stand from high moral ground on these issues, would have ordinarily not waxed, had threat to the faiths were not really colossal. He draws our attention to Prophet Muhammad’s (pbuh) Charter of Privileges granted to the monks of St. Catherine’s Monastery on Mt. Sinai. It reads “This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far: we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should anyone take any of these, he would spoil God’s covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation (Muslims) is to disobey the covenant till the Last Day.”

The charter authenticity could never be in doubt and the Prophets’ companions ensured its implementation from all the angles of interpretation even when the Caliph happened to be the victim. Umar ibne al Khatab (may Allah be pleased with him), the second caliph of great virtues and an icon of Islam, after having been fatally stabbed by a minority-assassin did not have any worry except about the possible breach of the Prophet’s pledge, given to the minorities, as a reactionary commotion and revenge seeking craze by the grieved faithfuls. He preempted an ugly situation through a historic personal example. His message for the Caliph-to-be from the death-bed was, “I urge him to take care of those non-Muslims who are under the protection of Allah and His Apostle (pbuh), in that he should observe the convention agreed upon with them and fight on their behalf (to secure their safety) and he should not overtax them beyond their capability” (Sahih al Bukhari, Hadith: 4.287).”

 

It becomes imperative therefore, for the ‘silent majority’ of Muslims to act and compensate for the huge strategic deficit while abiding by true spirit of Islam so that glorious Islam shines the way as it did during the Holy Prophet’s era. We would thus achieve greater inter-faiths and intra-faith harmony among the subjects of the state(s).

(The writer is a member of WSN International Advisory Board and author of a book, “The New Great Game: Oil and Gas Politics in Central Eurasia” by Dr. Makni (his acronym):     makni49@hotmail.com)

Dr. Muhammad Aslam Khan is a retired Brig Gen from Pakistan Army, served 32 years. A veteran of ‘1971 Indo-Pak War’ has been instructor in officers’ Pakistan Military Academy, commanded Divisional as well as Corps Artillery. Holds first class Masters degree in International Relations and PhD degree, acquired in 2002-2007 from University of Peshawar, Pakistan. Authored a book, writes frequently in national and international media. Has attended several seminars and conferences within the country and abroad on invitation. Travelled to Switzerland (twice), UK, US, UAE, Kingdom of Saudi Arabia, Germany (twice). Cambodia and Thailand. Email: dr.makni49@yahoo.com

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South Asia

The Not-So-Missing Case of Indian Innovation and Entrepreneurship

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Photo by Anastasia Zhenina on Unsplash

Hitendra Singh and Gauri Noolkar-Oak*

Recently, an article published in Modern Diplomacy caught our attention. The author has cited Mr. Wozniak, co-founder of Apple, and found his famous statement on Indians lacking enterprise and innovation to be ‘music to his ears’. He has then gone on to paint Indians in broad strokes – ironic, for it is something he has accused Indians of doing – and labelled them as a nation lacking entrepreneurial and innovative spirit. While his reasoning certainly has an element of truth and an instant appeal, our response looks to add nuances to his argument and provide a more realistic and complete picture of enterprise and innovation in India.

To begin with, the terms ‘entrepreneurship’ and ‘innovation’ cannot be used interchangeably; not all entrepreneurs are innovative, and vice versa. There are more than 50 million medium and small businesses operating in India which contribute 37% of India’s GDP and employ around 117 million people. These numbers sufficiently prove that entrepreneurship is alive and kicking in the Indian society; Indians are running businesses not only in India but are leading and successful entrepreneurs in many countries of Asia, Africa and rest of the world. Hence, an argument that Indians lack entrepreneurship does not hold much strength.

In the case of innovation and creativity, a different story is emerging. It is slow but is happening and it is solving some of the largest social and developmental challenges in India – from grassroots, to research labs, to top-tier institutions such as ISRO and various DRDO labs. At a global level, India has not only moved up six places in its GII ranking in 2017, but is also ranked second in innovation quality. India has also won international acclaim for its innovative and cost-effective technology; such as its first mission to Mars in 2014, the Mangalyaan, was successful in the first attempt, made entirely with domestic technology, and cost less than the Hollywood movies ‘Gravity’ and ‘The Martian’. It is surprising that the author spots lack of innovation in a household broom but does not see innovation in a nation that sends a successful Mars mission on a budget that is less than that of a Hollywood movie about Mars.

At the national level, grassroots innovation and entrepreneurship are gaining more and more institutional recognition; the National Innovation Foundation (NIF) and the annual Festival of Innovation at the Rashtrapati Bhavan are perhaps the only high-level government initiatives supporting and celebrating innovation in the world. Additionally, many universities and educational institutes across the country host innovation competitions, festivals and incubators.

Several remarkable individuals are nurturing India’s growing innovative and entrepreneurial spirit.Prof. Anil K. Gupta founded SRISTI (Society for Research and Initiatives for Sustainable Technologies and Institutions) in 1993 and the Honey Bee Network in 1997 to connect innovators from all sections of the society to entrepreneurs, lawyers and investors. For more than 12 years, he has walked around 6000 kilometres across the country, discovering extraordinary grassroots innovations on the way. Dr. Raghunath Mashelkar, an eminent chemical scientist has gone from driving innovative research in Reliance Industries to chairing and leading the then newly founded National Innovation Foundation in 1999.

And then, there are thousands of common men and women, hailing from various walks of life, innovating continuously and creatively to solve pressing everyday problems in the Indian society. There are the famous Arunachalam Muruganantham, who invented a cost-effective way of manufacturing sanitary napkins, and Mansukhbhai Prajapati, who invented a clay refrigerator which runs without electricity. Then there are Mallesham from Andhra Pradesh, who sped up the process of weaving Kochampalli sarees and reduced the physical pains of the weavers, and Shri Sundaram from Rajasthan, who found a way to grow a whole tree in a dry region with just a litre of water. Raghav Gowda from Karnataka designed a cost-effective and painless machine to milk cows, while Mathew K Mathews from Kerala designed a solar mosquito destroyer. Dr. Pawan Mehrotra of Haryana has developed a cost-effective version of breast prosthesis for breast cancer survivors while Harsh Songra of Madhya Pradesh has developed a mobile app to detect developmental disorders among children.

Three women from Manipur, OinamIbetombi Devi, SarangthenDasumati Devi and Nameirakpam Sanahambi Devi invented an herbal medicine that is proven to promote poultry health. Priyanka Sharma from Punjab developed a low-cost biochip to detect environmental pollutants, while Dr. Seema Prakash from Karnataka revolutionised eco-agriculture by inventing a cost-effective plant cloning technique. AshniBiyani, the daughter of Future Group CEO Kishore Biyani, leads the Khoj Lab, which collaborates with the NIF to help commercialise grassroots innovations and ideas.

These and thousands of such examples present a very encouraging picture of the creativity and innovation of Indians. The innovation that the author admires are rooted in a context. Apple and Google (or Lyft or Uber or Spotify) could be created because there was an end consumer who was looking to pay for their products. There are many India innovator-entrepreneurs, such as those mentioned above, who have created products for a necessarily less glamorous but useful India context. Products like brooms and packaged food add convenience to the time-stretched urban and middle and upper middle classes; with a large unskilled and semiskilled workforce competing vigorously for such jobs, does the Indian society have an incentive to invest in innovating them?

Having said that, it is true that innovation outbreak in India is relatively recent, i.e. about two to three decades old. It is also true that the Indian society has been experiencing socio-economic affluence on such a broad scale only for the past three decades, since the market reforms of 1991. It has been 70 years since Indians have gained sovereignty and control over their resources. The top five innovative countries according to the GII – Switzerland, Sweden, Netherlands, USA and UK – have been sovereign states for about at least two and a half centuries. It would perhaps then be more accurate to compare India’s current innovation scenario with, for instance, the USA’s innovation scenario in the mid-19th century.

Further, given the economic and resource drain faced by the Indian society over centuries, Indian innovation was geared more towards surviving rather than thriving. This explains the ‘group mentality’ strongly rooted in mainstream Indian society; staying and cooperating in a group increased one’s capacity to cope with and survive through all kinds of adversity. Individualistic aspirations, beliefs and actions were then a price to be paid for the security blanket it offered. And yet, once relative stability and affluence began to set in, the innovative and creative instincts of Indians lost no time in bursting forth.

Long story short, both innovation and entrepreneurship are thriving in India. They might not be as “macro” or glamourous as Apple or Uber, but they are solving fundamental problems for the Indian masses. Undoubtedly, there is a lot of room for improvement and growth – India has a long way to go to be recognised as a global leader in innovation and entrepreneurship. However, the scenario is not by any means bleak, as these many examples point out. The trajectory of enterprises and innovation in India is only upward. The future is promising.

* Gauri Noolkar-Oak is Policy Research Associate at Pune International Centre, a liberal think tank based in Pune, India.

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South Asia

Changing Perceptions: How Pakistan should use Public Diplomacy

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Traditionally in International Relations the concept of “hard power” remained the basic focus for states so as to achieve power and dominance in international anarchic system but with the changing scenarios in the age of globalization, economic interdependency and rapid spreading of information through various tools, “Soft Power” concept emerged which had great impact on states’ foreign policies. This term of soft power was first coined by Joseph Nye in mid-1960’s which could be defined as the ability of the state to influence others without coercion and this soft power technique basically revolves around three major instruments such as Culture, political values, and foreign policies. Apart from soft power concept, there is another basic concept called as “Public Diplomacy”. This could be described as the further dimension of soft power because by practicing Public Diplomacy state can initiate their soft power policies and can achieve the desired outcomes by winning the hearts and minds of foreign audience and non-governmental entities because by doing so it will enable government and decision making bodies of foreign states to act accordingly.

In context of South Asia particularly taking into consideration the important developing state Pakistan whose basic concern is to maintain friendly and neutral relations with other states Public diplomacy could, however, help it to maintain its relations in the regional complex structure where India is seen as the dominant power and alongside India the powerful rise of China as an external actor in South Asia. By efficient usage of Public diplomacy, Pakistan can improve its bilateral ties with the neighboring states.

The image of Pakistan in foreign media is portrayed as the state which is full of many internal and external challenges and it is also not portrayed as the safe country to travel into. In order to improve the image, Pakistan firstly needs to improve its relations with states within the region and for that India which is considered as hostile neighbor Pakistan should effectively use its public diplomacy tool it should introduce exchange programs because by educating youth and by deploying positive image in their minds Pakistan can influence them which could bring change in the coming years and also by increasing tourism activities. This would make foreigners aware of the fact that Pakistan is a secure state. Similarly, cultural activities, sports diplomacy, literature, art, and media could also have a great impact so as to change the perceptions.

Hence it could be suggested that for the development of state it is important for Pakistan to improve its public diplomacy by changing perceptions of public and elite of neighboring states it should take basic steps which could change the negative image which is in limelight since 9/11. Pakistan by enhancing the public diplomacy in other states as the tool to implement its soft power policies would, however, be able to economically, culturally and politically improve its stance in the International arena.

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South Asia

Rolling back militancy: Bangladesh looks to Saudi Arabia in a twist of irony

Dr. James M. Dorsey

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Bangladesh, in a twist of irony, is looking to Saudi Arabia to fund a $ 1 billion plan to build hundreds of mosques and religious centres to counter militant Islam that for much of the past decade traced its roots to ultra-conservative strands of the faith promoted by a multi-billion dollar Saudi campaign.

The Bangladeshi plan constitutes the first effort by a Muslim country to enlist the kingdom whose crown prince, Mohammed bin Salman, has vowed to return Saudi Arabia to an undefined form of ‘moderate Islam,’ in reverse engineering.

The plan would attempt to roll back the fallout of Saudi Arabia’s global investment of up to $100 billion over a period of four decades in support of ultra-conservative mosques, religious centres, and groups as an antidote to post-1979 Iranian revolutionary zeal.

Cooperation with Saudi Arabia and various countries, including Malaysia, has focused until now on countering extremism in cooperation with defense and security authorities rather than as a religious initiative.

Saudi religious authorities and Islamic scholars have long issued fatwas or religious opinions condemning political violence and extremism and accused jihadists of deviating from the true path of Islam.

The Saudi campaign, the largest public diplomacy effort in history, was, nevertheless, long abetted by opportunistic governments who played politics with religion as well as widespread discontent fuelled by the failure of governments to deliver public goods and services.

The Bangladeshi plan raises multiple questions, including whether the counter-narrative industry can produce results in the absence of effective government policies that address social, economic and political grievances.

It also begs the question whether change in Saudi Arabia has advanced to a stage in which the kingdom can claim that it has put its ultra-conservative and militant roots truly behind it. The answer to both questions is probably no.

In many ways, Sunni Muslim ultra-conservatism and militancy, violent and non-violent, despite sharing common roots with the kingdom’s long-standing theological thinking and benefitting directly or indirectly from Saudi financial largess, has created a life of its own that no longer looks to the kingdom for guidance and support and is critical of the path on which Prince Mohammed has embarked.

The fallout of the Saudi campaign is evident in Asia not only in the rise of militancy in Bangladesh but also the degree to which concepts of supremacism and intolerance have taken root in countries like Malaysia, Indonesia and Pakistan. Those concepts are often expressed in discrimination, if not persecution of minorities like Shia Muslims and Ahmadis, and draconic anti-blasphemy measures by authorities, militants and vigilantes.

Bangladesh in past years witnessed a series of brutal killings of bloggers and intellectuals whom jihadists accused of atheism.

Moreover, basic freedoms in Bangladesh are being officially and unofficially curtailed in various forms as a result of domestic struggles originally enabled by successful Saudi pressure to amend the country’s secular constitution in 1975 to recognize Islam as its official religion. Saudi Arabia withheld recognition of the new state as well as financial support until the amendment was adopted four years after Bangladeshi independence.

In Indonesia, hard-line Islamic groups, led by the Islamic Defenders Front (FPI), earlier this month filed a blasphemy complaint against politician Sukmawati Sukarnoputri, a daughter of Indonesia’s founding father Sukarno and the younger sister of Megawati Sukarnoputri, who leads President Joko Widodo’s ruling party. The hardliners accuse Ms. Sukarnoputri of reciting a poem that allegedly insults Islam.

The groups last year accused Basuki Tjahaja Purnama aka Ahok, Jakarta’s former Christian governor, of blasphemy and spearheaded mass rallies that led to his ouster and jailing, a ruling that many believed was politicized and unjust.

Pakistan’s draconic anti-blasphemy law has created an environment that has allowed Sunni Muslim ultra-conservatives and powerful political forces to whip up popular emotion in pursuit of political objectives. The environment is symbolized by graffiti in the corridor of a courthouse In Islamabad that demanded that blasphemers be beheaded.

Pakistan last month designated Islamabad as a pilot project to regulate Friday prayer sermons in the city’s 1,003 mosques, of which only 86 are state-controlled, in a bid to curb hate speech, extremism and demonization of religions and communities.

The government has drafted a list of subjects that should be the focus of weekly Friday prayer sermons in a bid to prevent mosques being abused “to stir up sectarian hatred, demonise other religions and communities and promote extremism.” The subjects include women rights; Islamic principles of trade, cleanliness and health; and the importance of hard work, tolerance, and honesty.

However, they do not address legally enshrined discrimination of minorities like Ahmadis, who are viewed as heretics by orthodox Muslims. The list risked reinforcing supremacist and intolerant militancy by including the concept of the finality of the Prophet Mohammed that is often used as a whip to discriminate against minorities.

Raising questions about the degree of moderation that Saudi-funded mosques and religious centres in Bangladesh would propagate, Prince Mohammed, in his effort to saw off the rough edges of Saudi ultra-conservatism, has given no indication that he intends to repeal a law that defines atheists as terrorists.

A Saudi court last year condemned a man to death on charges of blasphemy and atheism. Another Saudi was a year earlier sentenced to ten years in prison and 2,000 lashes for expressing atheist sentiments on social media.

Saudi Arabia and other Muslim nations have long lobbied for the criminalization of blasphemy in international law in moves that would legitimize curbs on free speech and growing Muslim intolerance towards any open discussion of their faith.

To be sure, Saudi Arabia cannot be held directly liable for much of the expression of supremacism, intolerance and anti-pluralism in the Muslim world. Yet, by the same token there is little doubt that Saudi propagation of ultra-conservatism frequently contributed to an enabling environment.

Prince Mohammed is at the beginning of his effort to moderate Saudi Islam and has yet to spell out in detail his vision of religious change. Beyond the issue of defining atheism as terrorism, Saudi Arabia also has yet to put an end to multiple ultra-conservative practices, including the principle of male guardianship that forces women to get the approval of a male relative for major decisions in their life.

Prince Mohammed has so far forced the country’s ultra-conservative religious establishment into subservience. That raises the question whether there has been real change in the establishment’s thinking or whether it is kowtowing to an autocratic leader.

In December, King Salman fired a government official for organizing a mixed gender fashion show after ultra-conservatives criticized the event on Twitter. The kingdom this week hosted its first ever Arab Fashion Week, for women only. Designers were obliged to adhere to strict dress codes banning transparent fabrics and the display of cleavages or clothing that bared knees.

In February, Saudi Arabia agreed to surrender control of the Great Mosque in Brussels after its efforts to install a more moderate administration failed to counter mounting Belgian criticism of alleged intolerance and supremacism propagated by mosque executives.

Efforts to moderate Islam in Saudi Arabia as well as Qatar, the world’s only other Wahhabi state that traces its ultra-conservatism to the teachings of 18th century preacher Mohammed ibn Abdul Wahhab, but has long interpreted them more liberally than the kingdom, have proven to be easier said than done.

Saudi King Abdullah, King Salman’s predecessor, positioned himself as a champion of interfaith dialogue and reached out to various groups in society including Shiites and women.

Yet, more than a decade of Saudi efforts to cleanse textbooks used at home and abroad have made significant progress but have yet to completely erase descriptions of alternative strands of Islam such as Shiism and Sufism in derogatory terms or eliminate advise to Muslims not to associate with Jews and Christians who are labelled kaffirs or unbelievers.

Raising questions about Saudi involvement in the Bangladeshi plan, a Human Rights Watch survey of religion textbooks produced by the Saudi education ministry for the 2016-2017 school year concluded that “as early as first grade, students in Saudi schools are being taught hatred toward all those perceived to be of a different faith or school of thought.”

Human Rights Watch researcher Adam Coogle noted that Prince Mohammed has remained conspicuously silent about hate speech in textbooks as well as its use by officials and Islamic scholars connected to the government.

The New York-based Anti-Defamation League last year documented hate speech in Qatari mosques that was disseminated in Qatari media despite Qatar’s propagation of religious tolerance and outreach to American Jews as part of its effort to counter a United Arab Emirates-Saudi-led economic and diplomatic boycott of the Gulf state.

In one instance in December, Qatari preacher Muhammed al-Muraikhi described Jews in a sermon in Doha’s Imam Muhammad ibn Abd al-Wahhab Mosque as “your deceitful, lying, treacherous, fornicating, intransigent enemy” who have “despoiled, corrupted, ruined, and killed, and will not stop.”

No doubt, Saudi Arabia, like Qatar, which much earlier moved away from puritan and literal Sunni Muslim ultra-conservatism, is sincere in its intention to adopt more tolerant and pluralistic worldviews.

Getting from A to B, however, is a lengthy process. The question remains whether the kingdom has progressed to a degree that it can credibly help countries like Bangladesh deal with their demons even before having successfully put its own house in order.

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