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The Three Abrahamic Religions and their Image of Woman

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Recently a lengthy scholarly article by Dr. Sherif Addel Azeem dealing with the conception of woman in the three Abrahamic religions, has appeared under the title of Women in Islam vs. Women in the Judeo-Christian Tradition: The Myth and the Reality. I have relied on such an article in double checking the historical data of the Islamic tradition on its conception and treatment of women. While agreeing with some of its premises and conclusions, I disagree with others as will become apparent further down in this essay. The juxtaposition of those variant views stimulated by Dr. Azeem’s article has yielded some surprising insights which I’d like to share with the reader.

As is commonly known, the Judaeo-Christian conception of the creation of Adam (which in Hebrew means first man) and Eve (which in Hebrew means first woman) is narrated in detail in Genesis 2:4-3:24. God prohibited both of them from eating the fruits of the forbidden tree. The serpent then seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her. When God rebuked Adam for what he did, Adam tries to place all the blame on Eve. “The woman you put here with me – she gave me some fruit from the tree and I ate it.” Consequently, God said to Eve: “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you.” To Adam He said: “Because you listened to your wife and ate from the tree … Cursed is the ground because of you; through painful toil you will eat of it all the days of your life…”

In this narrative, or myth if you will, both Adam and Eve get punished and held responsible for disobedience. God is not punishing one for the faults of another, which would be unfair; neither does he accept Adam’s rationalization that the woman is exclusively responsible for the deed of disobedience. He holds them both responsible and punishes both. This needs to be kept well in mind: God judges, assigns the blame justly and equally; both Adam and Eve are punished.

On the other hand, the Islamic conception of the first sin, while appearing similar to the Judeo-Christian view at first sight (complete with the act of creation, the idyllic garden where everything is good but where Satan lurks in the form of a serpent, the positing of limits to freedom, the act of disobedience, and a meting out of punishment), it is nevertheless different in its conception of woman and what it implies. Here Eve does not come across as a seducer and temptress. The narrative is found in several places in the Qur’an, for example: “O Adam dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame that was hidden from them and he said: ‘Your Lord only forbade you this tree lest you become angels or such beings as live forever.’ And he swore to them both that he was their sincere adviser. So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: ‘Did I not forbid you that tree and tell you that Satan was your avowed enemy?’ They said: ‘Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost.” (7:19:23).

A careful comparison of the two accounts of the primordial story of the Garden reveals some essential differences. The Qur’an seems to assign equal blame on both Adam and Eve. Nowhere in the Qur’an, try as one may, one will discover the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Here Eve is no temptress, no seducer, and no deceiver. Moreover, Eve is not punished with the pains of childbearing. God, according to the Qur’an, punishes no one for another’s faults. Both Adam and Eve committed a sin and then asked God for forgiveness and He forgave them both.

Needless to say, the image of Eve as temptress in the Bible, absent in the Qur’an has impacted in a negative way the image of women throughout the Judeo-Christian tradition. All women were believed to have inherited from their mother, the Biblical Eve, both her guilt and her guile, as part of original sin. Consequently, it is almost logical to think of all of them as untrustworthy and somehow, morally inferior. In the New Testament we read these words by none other than the evangelizer and prime theologian of Christianity, St. Paul: “A woman should learn in quietness and full submission. I don’t permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner” (I Timothy 2:11-14). Also this: “As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” (I Corinthians 14:34-35). It couldn’t be more clear.

And yet a caveat is in order here. As the founder of Christianity, nowhere in the gospels do we discern Jesus teaching and approving any kind of subordination of one of his followers to another. Instead, he expressly forbade it in any Christian relationship. All three Synoptic gospels record Jesus teaching his disciples that any subordination of one to another, both abusive and customary, is a pagan practice—not something to take place among his followers. Having issued his strong prohibition against subordination of others, he prescribed the Christian alternative to subordination as being the exact opposite: profound service to others, extending even to making the ultimate sacrifice of giving one’s life if necessary: “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. But it shall not be so among you. Whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many”

His first phrase, “lord it over”, described the Roman masters who wielded ultimate and unlimited power. His second phrase, “high officials”, referred to lesser Roman officials who, having some limitations of power, “exercised authority” over their citizens. In the nearly identical passages in all three Synoptic gospels, Jesus sternly commanded his disciple that “It shall not be so among you”, clearly forbidding both abusive extreme “lording it over” others, and even more moderate, ordinary “exercise (of) authority” over others. Egalitarian Christians consider that this teaching of Jesus to the men who were the 12 Apostles trumps any subsequent interpretation of the teachings of Paul and Peter that allegedly establishes “Husband-Headship” requiring “Wife-Submission”, or denying women opportunities to serve in any leadership position within the Church. The New Testament of the Bible refers to a number of women in Jesus’ inner circle—notably his Mother Mary and Mary Magdalene who is stated to have discovered the empty tomb of Christ and known as the “apostle to the apostles” since she was the one commissioned by the risen Jesus to go and tell the 11 disciples that he was risen.

According to the New Testament, Christ saved a woman accused of adultery from an angry mob seeking to punish her, by saying: “He that is without sin among you, let him first cast a stone at her”.

Unusually for his epoch, Jesus is said to have provided religious instruction to women. The Gospel of John provides an account of Jesus directly dealing with an issue of morality and women. The passage describes a confrontation between Jesus and the Scribes and Pharisees over whether a woman, caught in an act of adultery, ought to be stoned. Jesus shames the crowd into dispersing, and averts the execution with the words: “Let any one of you who is without sin be the first to throw a stone at her.” According to the passage, “They which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last,” leaving Jesus to turn to the woman and say, “Go, and sin no more.”

Another Gospel story concerns Jesus at the house of Martha and Mary where the woman Mary sits at Jesus’ feet as he preaches, while her sister toils in the kitchen preparing a meal. When Martha complains to Mary that she should instead be helping in the kitchen, Jesus says that in fact, “Mary has chosen what is better”

The story of Mark 5:23–34, in which Jesus heals a woman who had bled for 12 year suggests not only that Jesus could cleanse his followers, but this story also challenges Jewish cultural conventions of the time. In Jewish law, women who were menstruating or had given birth were excluded from society. Therefore, the woman in Mark was ostracized for 12 years. Jesus healing her is not only a miracle, but by interacting with an unclean woman, he broke from the accepted practices of the time and embraced women.

So, Jesus treated women with compassion, grace and dignity. The gospels of the New Testament, especially Luke, mention Jesus speaking to or helping women publicly and openly. Martha’s sister Mary sat at Jesus’ feet being taught, a privilege reserved for men in Judaism. Jesus had female followers who were his sponsors, and he stopped to express concern for the women of Jerusalem on his way to be crucified. Mary Magdalene is stated in the Gospels to be the first person to see Jesus after his resurrection. In the narratives, Jesus charged her to tell others of what she had seen, even though the testimony of a woman at that time was not considered valid.

The historian Geoffrey Blainey wrote that women were more influential during the period of Jesus’ brief ministry than they were in the next thousand years of Christianity. Blainey points to Gospel accounts of Jesus imparting teachings to women, as with a Samaritan woman at a well, and Mary of Bethany, who rubbed his hair in precious ointment; of Jesus curing sick women and publicly expressing admiration for a poor widow who donated some copper coins to the Temple in Jerusalem, his stepping to the aid of the woman accused of adultery, and to the presence of Mary Magdalene at Jesus’ side as he was crucified. Blainey concludes: “As the standing of women was not high in Palestine, Jesus’ kindnesses towards them were not always approved by those who strictly upheld tradition. According to Blainey, women were probably the majority of Christians in the first century after Christ. Jesus always showed the greatest esteem and the greatest respect for woman, for every woman, and in particular He was sensitive to female suffering. Going beyond the social and religious barriers of the time, Jesus reestablished woman in her full dignity as a human person before God and before men … Christ’s way of acting, the Gospel of his words and deeds, is a consistent protest against whatever offends the dignity of women.

Comparing to Paul’s traditional standing towards women to Jesus’ attitude toward them, what becomes immediately apparent is that somehow his example was not imitated after his death and resurrection. Paul seems eager to put women in their proper place. To be sure, this is not unusual in many religions: the founder establishes certain innovative ideals which at times may even go against well established and revered traditions and customs, but after his death the initial enthusiasm and zeal begins to cool. The attitude toward women in Christianity seems to have been a retrogressive phenomena hardly representing the example of its founder. We shall see further down that something like that also happened to Islam: at a certain point in time a downward movement began and the religion begins to gradually lose its pristine impetus. To be sure, the theory and the ideal remain but the practice leaves much to be desired

Let’s in turn have the Qur’an speak for itself on this issue: “For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah’s praise– For them all has Allah prepared forgiveness and great reward” (33:35). “The believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil, they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise” (9:71). “And their Lord answered them: Truly I will never cause to be lost the work of any of you, Be you a male or female, you are members one of another” (3:195). “Whoever works evil will not be requited but by the like thereof, and whoever works a righteous deed -whether man or woman- and is a believer- such will enter the Garden of bliss” (40:40). “Whoever works righteousness, man or woman, and has faith, verily to him/her we will give a new life that is good and pure, and we will bestow on such their reward according to the best of their actions” (16:97).

It should be clear from the above passage that the Qur’anic view of women is no different than that of men. They, both, are God’s creatures whose sublime goal on earth is to worship their Lord, do righteous deeds, and avoid evil and they, both, will be assessed accordingly. The Qur’an never mentions that the woman is the devil’s gateway or that she is a deceiver by nature. Moreover, it never mentions that man is God’s image; all men and all women are his creatures, that is all. According to the Qur’an, a woman’s role on earth is not limited only to childbirth. She is required to do as many good deeds as any other man is required to do. The Qur’an never says that no upright women have ever existed. To the contrary, the Qur’an has instructed all the believers, women as well as men, to follow the example of those ideal women such as the Virgin Mary and the Pharaoh’s wife: “And Allah sets forth, As an example to those who believe, the wife of Pharaoh: Behold she said: ‘O my lord build for me, in nearness to you, a mansion in the Garden, and save me from Pharaoh and his doings and save me from those who do wrong.’ And Mary the daughter of Imran who guarded her chastity and We breathed into her body of Our spirit; and she testified to the truth of the words of her Lord and of His revelations and was one of the devout” (66:11-13).

In fact, according to Dr. Azeem, the difference between the Biblical and the Qur’anic attitude towards the female sex starts as soon as a female is born. For example, the Bible states that the period of the mother’s ritual impurity is twice as long if a girl is born than if a boy is (Lev. 12:2-5). The Catholic Bible states explicitly that: “The birth of a daughter is a loss” (Ecclesiasticus 22:3). It was this very same idea of treating daughters as sources of shame that led the pagan Arabs, before the advent of Islam, to practice female infanticide. The Qur’an severely condemned this heinous practice: “When news is brought to one of them of the birth of a female child, his face darkens and he is filled with inward grief. With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on contempt or bury her in the dust? Ah! what an evil they decide on?” (16:59). The Qur’an makes no distinction between boys and girls. It considers the birth of a female as a gift and a blessing from God, the same as the birth of a male. The Qur’an even mentions the gift of the female birth first:” To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female children to whomever He wills and bestows male children to whomever He wills” (42:49).

In order to wipe out all the traces of female infanticide in the nascent Muslim society, Prophet Muhammad promised those who were blessed with daughters of a great reward if they would bring them up kindly: “He who is involved in bringing up daughters, and accords benevolent treatment towards them, they will be protection for him against Hell-Fire”. “Whoever maintains two girls till they attain maturity, he and I will come on the Resurrection Day like this; and he joined his fingers”.

Now, to be fair, we should ask: is the Qur’anic position any different? One short story narrated in the Qur’an sums its position up concisely. Khawlah was a Muslim woman whose husband Aws pronounced this statement at a moment of anger: “You are to me as the back of my mother.” This was held by pagan Arabs to be a statement of divorce which freed the husband from any conjugal responsibility but did not leave the wife free to leave the husband’s home or to marry another man. Having heard these words from her husband, Khawlah was in a miserable situation. She went straight to the Prophet of Islam to plead her case. The Prophet was of the opinion that she should be patient since there seemed to be no way out. Khawla kept arguing with the Prophet in an attempt to save her suspended marriage. Shortly, the Qur’an intervened; Khawla’s plea was accepted. The divine verdict abolished this iniquitous custom. One full chapter (Chapter 58) of the Qur’an whose title is “Almujadilah” or “The woman who is arguing” was named after this incident: “Allah has heard and accepted the statement of the woman who pleads with you (the Prophet) concerning her husband and carries her complaint to Allah, and Allah hears the arguments between both of you for Allah hears and sees all things….” (58:1). A woman in the Qur’anic conception has the right to argue even with the Prophet of Islam himself. No one has the right to instruct her to be silent. She is under no obligation to consider her husband the one and only reference in matters of law and religion.

According to the Bible, a man must fulfill any vows he might make to God. He must not break his word. On the other hand, a woman’s vow is not necessarily binding on her. It has to be approved by her father, if she is living in his house, or by her husband, if she is married. If a father/husband does not endorse his daughter’s/wife’s vows, all pledges made by her become null and void: “But if her father forbids her when he hears about it, none of her vows or the pledges by which she obligated herself will stand ….Her husband may confirm or nullify any vow she makes or any sworn pledge to deny herself” (Num. 30:2-15). In Islam, the vow of every Muslim, male or female, is binding on him/her. No one has the power to repudiate the pledges of anyone else. Failure to keep a solemn oath, made by a man or a woman, has to be expiated as indicated in the Qur’an: “He [God] will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; Or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths you have sworn. But keep your oaths” (5:89). Companions of the Prophet Muhammad, men and women, used to present their oath of allegiance to him personally. Women, as well as men, would independently come to him and pledge their oaths: “O Prophet, When believing women come to you to make a covenant with you that they will not associate in worship anything with God, nor steal, nor fornicate, nor kill their own children, nor slander anyone, nor disobey you in any just matter, then make a covenant with them and pray to God for the forgiveness of their sins. Indeed God is Forgiving and most Merciful” (60:12).

In Islam, the honor, respect, and esteem attached to motherhood are unparalleled. The Qur’an places the importance of kindness to parents as second only to worshipping God Almighty: “Your Lord has decreed that you worship none but Him, And that you be kind to parents. Whether one or both of them attain old age in your life, Say not to them a word of contempt, nor repel them, But address them in terms of honor. And out of kindness, Lower to them the wing of humility, and say: ‘My Lord! bestow on them Your Mercy as they Cherished me in childhood’ ” (17:23-24). The Qur’an in several other places puts special emphasis on the mother’s great role in giving birth and nursing: “And We have enjoined on man to be good to his parents: In travail upon travail did his mother bear him and in two years was his weaning. Show gratitude to Me and to your parents” (31:14).

The very special place of mothers in Islam has been eloquently described by Prophet Muhammad: “A man asked the Prophet: ‘Whom should I honor most?’ The Prophet replied: ‘Your mother’. ‘And who comes next?’ asked the man. The Prophet replied: ‘Your mother’. ‘And who comes next?’ asked the man. The Prophet replied: ‘Your mother!’. ‘And who comes next?’ asked the man. The Prophet replied: ‘Your father'”. Among the few precepts of Islam which Muslims still faithfully observe to the present day is the considerate treatment of mothers. The honor that Muslim mothers receive from their sons and daughters is exemplary. The intensely warm relations between Muslim mothers and their children and the deep respect with which Muslim men approach their mothers usually amaze Westerners.

The one question all the non-Muslims, who had read an earlier version of this study, had in common was: do Muslim women in the Muslim world today receive this noble treatment described here? The answer, unfortunately, is: No. Since this question is inevitable in any discussion concerning the status of women in Islam, we have to elaborate on the answer in order to provide the reader with the complete picture.

It has to be made clear first that the vast differences among Muslim societies make most generalizations too simplistic. There is a wide spectrum of attitudes towards women in the Muslim world today. These attitudes differ from one society to another and within each individual society. Nevertheless, certain general trends are discernible. Almost all Muslim societies have, to one degree or another, deviated from the ideals of Islam with respect to the status of women. These deviations have, for the most part, been in one of two opposite directions. The first direction is more conservative, restrictive, and traditions-oriented, while the second is more liberal and Western-oriented.

The societies that have digressed in the first direction treat women according to the customs and traditions inherited from their forebears. These traditions usually deprive women of many rights granted to them by Islam. Besides, women are treated according to standards far different from those applied to men. This discrimination pervades the life of any female: she is received with less joy at birth than a boy; she is less likely to go to school; she might be deprived any share of her family’s inheritance; she is under continuous surveillance in order not to behave immodestly while her brother’s immodest acts are tolerated; she might even be killed for committing what her male family members usually boast of doing; she has very little say in family affairs or community interests; she might not have full control over her property and her marriage gifts; and finally as a mother she herself would prefer to produce boys so that she can attain a higher status in her community.

On the other hand, there are Muslim societies (or certain classes within some societies) that have been swept over by the Western culture and way of life. These societies often imitate unthinkingly whatever they receive from the West and usually end up adopting the worst and most superficial (often called “progressive”) practices of Western civilization, the worst perhaps being the dispatching or religion per se as passé and unprogressive and not very modern and “enlightened.” In these societies, a typical “modern” woman’s top priority in life is to enhance her physical beauty. Therefore, she is often obsessed with her body’s shape, size, and weight. She tends to care more about her body than her mind and more about her charms than her intellect. Her ability to charm, attract, and excite is more valued in the society than her educational achievements, intellectual pursuits, and social work. One is not expected to find a copy of the Qur’an in her purse since it is full of cosmetics that accompany her wherever she goes. Her spirituality has no room in a society preoccupied with her attractiveness. Therefore, she ends up spending her life striving more in realizing her femininity than in fulfilling her humanity. The cartoon below brilliantly makes the point. But there must exist a more nuanced and harmonious view of women. Paradoxically, it turns out that the more balanced, harmonious view is the traditional one, often forgotten or discarded.

Why did Muslim societies deviate from the ideals of Islam? There is no easy answer. The ineluctable fact remains that Muslim societies have deviated from Islamic precepts concerning so many aspects of their lives for a long time now. There is a wide gap between what Muslims are supposed to believe in and what they actually practice, as indeed there is also one in Judaism and one in Christianity. The gap has been there for centuries and has been widening. Terrorism and ideological fanaticism is not and never was an Islamic phenomenon. Perhaps it is this ever widening gap that can be blamed for disastrous consequences on the Muslim world: political tyranny and fragmentation, economic backwardness, social injustice, scientific bankruptcy, intellectual stagnation, etc. The non-Islamic status of women in the Muslim world today is merely a symptom of a deeper malady. The cartoon of the two women carrying AK47, one Moslem and one Western, makes the point in this regard. Any reform in the current status of Muslim women is not expected to be fruitful if not accompanied with more comprehensive reforms of the Muslim societies’ whole way of life. Irshad Manji has recently shown us a possible way to analyze the situation and begin the reform process with her book titled The Trouble with Islam Today. The subject will be dealt in part II of this essay. Indeed, the Muslim world is in need for a renaissance that will bring it closer to the ideals of Islam. To sum up, the notion that the poor status of Muslim women today is due to Islam itself is an utter misconception. The problems of Muslims in general are not due to too much attachment to Islam, rather, they may well be due to a long and deep detachment from it.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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How divine books guide and socialize an individual into society

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When an individual born it  interact with social group in which it is present. The term socialization refers to the process of interaction through which the growing individual learns the habits, attitudes, values and beliefs of the social group into which one has been born. … Socialization prepares people to participate in a social group by teaching them its norms and expectations. But why there is need of socialization ? The answer is we are born there is something in our DNA that make us feel there should be some one who we need to follow, that there is someone who make us, who is very superior to us.

Very interesting question. what a religion actually is. As per the Oxford dictionary, “religion” is:   “The belief in and worship of a superhuman controlling power, especially a personal God or gods.”

That is what religion is very simply put .strictly speaking, all “religions” in the world revolve around this same concept: a belief in a superhuman controlling power. They all build on this central concept, assigning various different attributes and holy books to this superhuman controlling power.

In Hinduism, this “power” is called Brahman and has many forms, manifesting itself in every sentient being, In Islam it is called “Allah” and so on so forth. But the bottom line of all these religions is: There is a god.

There is God who have sent us and give us the way to live the life. Through the learning process one give  priority to the religion it follow. The religion guide us through holy book. Divine books are four in numbers revealed to different Prophets i.e.

Tawrat to  Prophet Musa

Zabur to Prophet Dawud

Injil to Prophet Isa

Quran revealed to Prophet Muhammad SAW

but Muslim believes that they all carry a same message or guidance for humanity. Divine books provide set of rules to live a life. They can also act as a source of history and motivation for the followers. Quran is last Divine book but it contains some  references of all other Divine Books.

Divine books act as source of religion provider. Beliefs, values and practices related to spiritual concerns are described by religion. It is also known as crucial roadway of socialization for many people. In many religious institutions like temples, churches and mosques individual of many religious communities assemble to glorify and to grasp knowledge. Many ceremonies related to structure of family like marriage and birth are also related to religious celebrations. Shared set of socialized value which passes through society are foster by organized religion. Each social theorist define religion according to their own perspective

The purpose of sending divine books to the followers of certain religion was to give them the principles of religion. The teachings of Buddhism, Islam, Hinduism, Christianity are very similar to each other. The conflict occurs in their ideology and oneness of God. Reforms in individual life and society’s life like harmony and unity are brought by these books. They act as a balance between life of both the individual and society by safeguarding rights, assigning individual responsibilities which are guided by Divine books. Divine books deals with the demand of society and behave as building block of thinking and behavioural processes and lay stress on Faith  , through this human hearts and minds are completely transformed and remodelling  of our thinking and behavioural pattern occur  which as a result changes the whole society.

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Pakistan On Its Way to Promote Interfaith Harmony

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People from various cultural, racial, and religious backgrounds live in Pakistan.  96.28 percent of the country consists of a Muslim population. Minority groups make up 4% of the population, with Christians at 1.59%, Hindus at 1.60%, and Ismaili and Qadianis make 0.22 %. Unluckily this diversity is now being mistreated. Whether it is the ongoing violence against non-Muslims or the sectarian violence among Muslims across the nation, these misperceptions about other religions are a major contributor to violence among religious communities. Unfortunately, Pakistan has fallen prey to these social ills.

The government of Pakistan has contributed significantly by carrying out numerous initiatives and plans to guarantee all of Pakistani society with various religious and ethnic backgrounds the opportunity to socialize with one another.  The 1973 Constitution of Pakistan specifically mentioned the rights of minorities to preserve interreligious harmony.  To represent religious minorities’ voices Article 51 (2A) of the Constitution grants ten additional public services to the Christian, Hindu, Sikh, Buddhist and Parsi religious communities in the national assembly. The Supreme Court (SC) of Pakistan mandated the establishment of a National Council for Minorities. The prime objective of the Council is to oversee, the effective application and protection of rights guaranteed to minorities by the Pakistani Constitution. The Council also demands from the Federal and Provincial Governments to structure the policy proposals to uphold and defend the rights of minorities as per the 2014 Jurisdiction of SC.

Since the last decade Pakistan has been working on the issues of protection of religious minority’s rights however, the process speeded up in 2018.  The Ministry of Human Rights created the Action Plan against Religious Persecution in 2016. The election campaign of the political Party “Pakistan Tehrik-e-Insaf” introduced, in their manifesto to establish a “legally empowered, well-resourced, independent National Commission on Minorities, followed by provincial Commissions/Departments”.The strategy outlines a strenuous effort to be undertaken with numerous stakeholders to protect and advance religious minorities so that they are better able to contribute to the peace and development of the nation and become a part of Pakistan’s mainstream social fabric fearlessly. It constitutes a task force at the federal level for developing a strategy for promoting religious tolerance. Curb hate speech in social media. The creation of an endowment fund for student scholarships, development of a complaint/redress mechanism, review/proposal of amendments for discriminatory laws, and protection of places of worship are just a few of the initiatives mentioned in the Action Plan. Others include raising awareness and providing training on interfaith harmony, reviewing and revising education curricula at all levels to foster a peaceful and inclusive society, and raising funds for student scholarships.

Subsequently, it is pertinent to mention here that religious harmony is crucial for maintaining interreligious relations. For this purpose, On January 16, 2018, a National Narrative (Paigham e Pakistan) for Peaceful and Moderate Pakistani Society based on Islamic Principles was presented under the watchful eye of government officials. In January 2019, the Paigham-e-Pakistan Centre for Peace and Reconciliation Studies released a fatwa (verdict) signed by over 1800 Pakistani religious scholars denouncing suicide bombings, armed uprisings, and other acts of terrorism committed in the name of Sharia.

One of the main issues facing minorities, which is being echoed around the world, is the forced conversion of young girls. The Hindu Marriage Act of 2017 was passed by the National Assembly in response to this challenge, covering all of Pakistan except Sindh. To make it easier for the Hindu community to get married under the Sindh Hindu marriage Rules, 2019, the Sindh government passed the Sindh Hindu Marriage Act 2016 (amended in 2018). Additionally, to resolve the issue and dispel any negative perceptions about forced conversion, the Pakistan Hindu Council and Ulema confined an agreement. According to this agreement, the law approved by the Parliament will be adopted regarding conversion. Any Hindu who approaches ulema for conversion will be reported to the local Hindu community leader, to meet with their parents (in absence of Ulema), until the law is approved. Still, if he/she wishes to convert will be allowed to do so.

The Pakistani religious and political elite have used religious segregation by emphasizing “divide and rule” and discouraging the idea of “unity in diversity to effectively consolidate their power. Segregation based on religion has become a major tool for encouraging violence against non-Muslims. This encourages extremism by instilling the desire in jihadist groups to commit acts of religious terrorism against members of other faiths. It is therefore essential to oppose any misuse of religion. Likewise, we must guard against religious fanaticism and extremism to promote interfaith harmony. Under the guise of religion, encourage hatred or even terrorist acts are destructive and poses a serious threat to the peace and prosperity of Pakistan.

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Betting on the wrong horse: The battle to define moderate Islam

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Proponents of a moderate Islam that embraces tolerance, diversity, and pluralism may be betting on the wrong horse by supporting Muslim scholars on autocrats’ payroll.

Polling in the Middle East seems to confirm that state-sponsored clerics lack credibility.

Recent research suggesting that non-violent protest has increasingly become less effective magnifies problems posed by the clerics’ legitimacy deficit.

The combination of lagging credibility and reduced effectiveness enhances the risk of politically inspired violence.

Add to that that young Muslims gravitate towards militancy in a world of perceived persecution of the faithful.

Tam Hussein, an award-winning investigative journalist and novelist, who has spent time with jihadists in various settings, noted in a recent blog and an interview that a segment of Muslim youth, who see Western militaries operating across the Muslim world, often embrace the jihadist argument that Muslims would not be victims if they had a genuinely Muslim state with an armed force and religious laws that would garner God’s favour.

Achieving a state, the jihadists say, has to be ‘through blood (because) the rose isn’t got except by putting one’s hand on the thorns.’

Mr. Hussein cautioned that “this sentiment of young Muslims…cannot be combated with platitudes, ill thought out deradicalisation programmes, and naff websites set up to combat social media.”

Mr. Hussein’s insight goes to the crux of a rivalry for religious soft power in the Muslim world that, at its core, involves a struggle to define concepts of moderate Islam.

In essence, Mr. Hussein argues that a credible response to religiously inspired militancy will have to come from independent Islamic scholars rather than clerics who do Muslim autocrats’ bidding.

The journalist’s assertion is undergirded by some three-quarters of Arab youth polled annually by Dubai-based public relations firm ASDA’A BCW who have consistently asserted in recent years that religious institutions need to be reformed.

Commenting on the agency’s 2020 survey, Gulf scholar Eman Alhussein said that Arab youth had taken note of religious figures endorsing government-introduced reforms they had rejected in the past.

“This not only feeds into Arab youth’s scepticism towards religious institutions but also further highlights the inconsistency of the religious discourse and its inability to provide timely explanations or justifications to the changing reality of today,” Ms. Alhussein wrote.

Mr. Hussein warned that “what many…well-intentioned leaders and Imams don’t realise, and I have seen this with my own eyes, is that radical preachers…have a constituency. They hit a nerve and are watched” as opposed to “those they deem to be ‘scholars for dollars’… There is a dissonance between the young and the imams. …

When the no doubt erudite Azhari sheikhs such as Ali Gomaa seemingly support Sisi’s killing of innocents followed up by Habib Ali Jifri’s support for his teacher, one cannot help but understand their predicament and anger,” Mr. Hussein said, referring to scholars of Al Azhar, a citadel of Islamic learning in Cairo.

Mr. Hussein was pointing to Ali Gomaa, who, as the grand mufti of Egypt, defended the killing of some 800 non-violent protesters on a Cairo square in the wake of the 2013 military coup led by general-turned president Abdul Fatah al-Sisi. The coup toppled Mohamed Morsi, a Muslim Brother and Egypt’s only democratically elected president.

A Yemeni-born UAE-backed cleric, Mr. Al-Jifri, a disciple of Mr. Goma, is part of a group of Islamic scholars who help project the Emirates as a beacon of an autocratic form of moderate Islam that embraces social reforms and religious diversity, rejects political pluralism, and demands absolute obedience of the ruler.

The group includes the former Egyptian mufti, Abdullah Bin Bayyah, a respected Mauritanian theologian, and his disciple, Hamza Yusuf, one of America’s foremost Muslim figures.

Mr. Hussein could have included Mohammed al-Issa, the secretary general of the Muslim World League, the primary vehicle employed by Saudi Crown Prince Mohammed bin Salman to garner religious soft power and propagate his autocratic version of Islam.

Autocratic reformers such as UAE President Mohammed bin Zayed and Mr. Bin Salman offer an upgraded 21st-century version of a social contract that kept undemocratic Arab regimes in office for much of the post-World War Two era.

The contract entailed the population’s surrender of political rights in exchange for a cradle-to-grave welfare state in the oil-rich Gulf or adequate delivery of public services and goods in less wealthy Arab states.

That bargain broke down with the 2011 and 2019/2020 popular Arab revolts that did not spare Gulf countries like Bahrain and Oman.

The breakdown was sparked not only by governments’ failure to deliver but also by governments, at times, opening political space to Islamists so that they could counter left-wing forces.

Scholar Hesham Allam summarised the policy as “more identity, less class.” In effect, Middle Eastern government were hopping onto a bandwagon that  globally was empowering religious and nationalist forces.

Using Egypt as a case study in his just publisjed book, Classless Politics: Islamist Movements, the Left, and Authoritarian Legacies in Egypt. Mr. Sallam argued that” in the long run, this policy led to the fragmentation of opponents of economic reform, the increased salience of cultural conflicts within the left, and the restructuring of political life around questions of national and religious identity.”

To revive the core of the social contract, Messrs. Bin Zayed and Bin Salman have thrown into the mix degrees of social liberalization and greater women’s rights needed to diversify their economies and increase jobs as well as professional, entertainment, and leisure opportunities.

At the same time, they have cracked down on dissent at home and sought to impede, if not at times brutally, reverse political change elsewhere in the region.

Even so, researcher Nora Derbal describes in her recently published book, Charity in Saudi Arabia: Civil Society under Authoritarianism, discrepancies between interpretations of Islamic guidance as provided by government officials and state-sponsored clerics and charity and civil society groups that have their own understanding.

In one instance, Ms. Derbal noted that the government sought to restrict charity recipients to holders of Saudi national id card. She quoted a representative of one group as saying that “Islamically speaking, any person, Muslim or not Muslim, deserves aid if in need.”

Nevertheless, the notion of an autocratic moderate Islam appears to work for the UAE and holds out promise for Saudi Arabia but is on shaky ground elsewhere in the Middle East and North Africa.

Recent polling by ASDA’A BCW showed that of the 3,400 young Arabs in 17 Arab countries aged 18 to 24 surveyed, fifty-seven per cent identified the UAE as the country where they would like to live. Thirty-seven per cent wanted their home country to emulate the UAE.

The survey’s results starkly contrast Mr. Hussein’s perceptions of discontented, radicalized Muslims and jihadists he encountered in Syria and elsewhere.

The diverging pictures may be two sides of the same coin rather than mutually exclusive. The survey and other polls and Mr. Hussein likely tap into different segments of Muslim youth.

Nobel Literature Prize laureate Orhan Pamuk described the men and women that Mr. Hussein discussed as having a “sense of being second or third-class citizens, of feeling invisible, unrepresented, unimportant, like one counts for nothing—which can drive people toward extremism.”

Some of those responding to polls may be empathetic but probably wouldn’t pull up their stakes because they are at a point where they have too much to lose.

Even so, recent surveys by the Washington Institute for Near East Policy showed that 59 per cent of those polled in the UAE, 58 percent in Saudi Arabia, and 74 per cent in Egypt, disagreed with the notion that “we should listen to those among us who are trying to interpret Islam in a more moderate, tolerant, and modern way.”

Given that in the milieu that Mr. Hussein depicts, the UAE is “seen by many as actively subverting the aspirations of millions of Arabs and Muslims for their own political ends, one can see why these (angry) young men will continue to fight,” the journalist said.

“When scholars don’t act as their flock’s lightning rod, or do not convey their sentiments to power, or are not sufficiently independent enough, the matter becomes hopeless and young men being young men, look for other avenues,” Mr. Hussein added.

Pakistan is one place where Mr. Hussein’s scenario and Mr. Pamuk’s analysis play out. In July, a United Nations Security Council report said that Tehreek-e-Taliban Pakistan (TTP), also known as the Pakistani Taliban, boasted the largest number of foreign militants operating from Afghan soil.

The report suggested that many of TTP’s 3,000 to 4,000 fighters were freed from Afghan jails shortly after last year’s fall of Kabul.

Recent academic research suggesting that non-violent dissent is seeing its lowest success rate in more than a century even though the number of protests has not diminished magnifies the resulting threat of militancy.

One study concluded that the number of protest movements worldwide had tripled between 2006 and 2020, including the dramatic 2011 popular Arab uprisings. Yet, compared to the early 2000s when two out of three protest movements demanding systemic change succeeded, today it is one in six, meaning that protests are more likely to fail than at any time since the 1930s, according to Harvard political scientist Erica Chenoweth. Ms. Chenoweth suggested that the sharp decline was starkest in the past two years.

By comparison, armed rebellion has seen its effectiveness decline more slowly than non-violent protest, making the two strategies nearly tied in their odds of succeeding. “For the first time since the 1940s, a decade dominated by state-backed partisan rebellions against Nazi occupations, non-violent resistance does not have a statistically significant advantage over armed insurrection,” Ms. Chenoweth said.

Ms. Chenoweth and others attribute the evening out of success rates of violent and non-violent agitation to deep-seated polarization, militant nationalism, media echo chambers, increased restrictions on freedom of assembly and expression that cut off avenues to release pent-up anger and frustration, and an enhanced authoritarian toolkit. The toolkit includes divide and rule strategies, digital repression, propaganda and misinformation, and the declaration of emergency powers under pretexts such as the recent public health crisis.

Said Ms. Chenoweth: “As authoritarian movements gain ground, democratic movements worldwide are struggling to expand their constituencies among those who have grown frustrated with the systems of inequality and injustice that continue to plague…countries worldwide.”

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