Rejoinder to the trending 'Open Letter to Moderate Muslims'

‘REFORMING’ ISLAM?

Maryam Sakeenah

Notwithstanding its stated agenda, ISIS has managed to put the conversation on Islam right at the centre of the global discourse. From celebrities to con artists to apologists and Muslim scholars, all have their two cents to share on Islam. Mr Ali A.Rizvi in his ‘Open Letter to Moderate Muslims’ published in The Huffington Post  has called for ‘reforming’ Islam. He writes that Muslim moderates inadvertently defend ISIS when they attempt to defend Islam against allegations of violence and backwardness- because ISIS follows most closely and literally the contents of Islam’s most sacred texts. Moderates are at pains to explain away ISIS’s actions as ‘unIslamic’ through interpretation and contextualization of the sources of Islam. Given the accessibility of information in this day and age, religion is no longer shrouded in sacred mystery. Once the awareness of the sources of religion explicitly sanctioning violent practices spreads, Rizvi argues, sustaining faith in the indubitability and infallibility of the Quran would be difficult.

There is a problem at the heart of Rizvi’s thesis: for starters, he presumes that faith in Islam survives and thrives because its adherents are unaware of its actual content due in part to the unfamiliarity with Arabic and inaccessibility of information about its literal content. In one fell sweep Mr Rizvi declares all faithful Muslims to be largely unaware of the violent and diabolical contents of their religion- which, if brought into the light of day, will expose the degenerate ethos of their religion and put its naive believers to abject shame.

Most Muslims as a matter of faith do in fact take their religious sources quite literally, yet do not conclude from it what ISIS does. Moderates like Reza Aslan who call for a liberal reinterpretation and metaphorical/allegorical reading of religious content are but few. And yet these billions of faithful and several hundreds of trained Islamic scholars who take the Quran and hadith quite literally hold firmly to the conviction that Islam is indeed ‘a religion of peace’. How do they arrive at this generalization in the face of the actual literal texts of Islam that seem to imply everything but that?

 The problem with both Rizvi’s thesis as well as ISIS is that both have lost sight of the ‘middleness’ that defines Islam. Muslim moderates too, when they put modernist interpretation over the letter of the Quran to explain away violent meanings the extremists may derive, lose sight of this. The essence of Islam is ‘adl’ and ‘tawazun’: (balance and middleness). The sources of Islam have contents endorsing the use of force such as in the sources Rizvi cites in his article- however, these very same sources also contain teachings that command and celebrate peacemaking, justice, kindness, upholding of rights among other things. Looking at it purely quantitatively, the latter far outweighs the former. The balance between these two sets of teaching is to be found in order to develop the true Islamic worldview which mediates between the two. This poised, comprehensive understanding does not need the prop of reinterpretation, but understands that religion defines for us the extremities- conduct in warfare through teachings of firmness and courage against the enemy in war and strife, as well as, on the other end, teachings on forbearance and kindness and mercy at all other times.

As a teacher on Islam, I often feel the need to explain to my students the apparent discrepancy between the examples of Prophet Muhammad (SAW)’s forgiveness and mercy like the one at the Conquest of Makkah in which he declared general pardon, and the instances when retributive justice and execution of penal law or punitive measures were carried out. The two instances stand for and delineate the two extremities of what our responses to wrong can range from. The former stands for Ihsan (unconditional good, more than what is justly due) and the latter for Adl (absolute justice). While the latter is a necessary element a society must be based on, the former- Allah tells us- is the superior virtue. The variation in the Prophetic example leaves it to his followers to decide when and in what circumstances each of the two is to be chosen as our response. Wisdom is to be able to make that choice correctly, depending on the nature and gravity of the situation one needs to respond to, the context and the likely consequences of our choice.

To glean this holistic, seasoned vision is what Islam calls ‘hikmah’ (wisdom). When ‘hikmah’ is absent, the resultant understanding is superficial, errant, flippant and unfair. That is precisely the mistake both ISIS and Rizvi’s ‘Open Letter’ have made.     

Another vital insight is that law and commandments exist for and are bound by core ethical principles and values. Penal laws do not operate detached from the ethical base and moral foundation. The laws of Islam have to be understood holistically as guardians of the values that are the very heart of the matter. Dissociated from the ethical content, they seem to be the brutal and barbaric edicts that ISIS and Rizvi make them out to be.

The Quran says, ‘So give good tidings to My servants; those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding.’ (39:17-18) Innumerable Quranic verses and ahadith are very explicit- whether taken literally or figuratively- about the doing of good, delivering justice, making peace, holding firm to what is true, keeping promises, being kind and gentle etc. It is injustice to the Quran to pick out a few of its verses revealed in specific circumstances - which are to be applied in those specific circumstances within certain conditions, and take them to represent the entire ethos of the Islamic religion, eclipsing its much larger content on humane and egalitarian values. If these values were put at the core and followed as zealously as the letter of the law is feverishly applied by fanatical groups, Muslim societies today would come to epitomize the highest and worthiest in human civilization. With reference to these much more numerous and substantive contents of Islam, would following the very literal teaching of the Quran and sunnah engender anything but universal justice and goodness? Rizvi’s premise is clearly one-eyed. It does not hold ground.

Yet another problem is when Mr Rizvi calls for an Islamic Reformation on the pattern of the Jewish and Christian Reformation in the secular modern West. He is impressed with the fact that Christians and Jews can reject the violent contents of their scriptures and still retain faith and be considered part of their religious communities. There always have been serious doubts and questions about the authenticity and credibility of the contents of these scriptures even from within those religious traditions, and this takes away the concept of their infallibility. Yet there has been no such challenge of any serious proportions to the authenticity of the Quran’s content. The Quran begins hence: “This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (2:2)

The call to ape the secular reformation model is fundamentally problematic as it reeks strongly of eurocentrism built on the neo-imperialist belief of the inherent superiority of the Western model. Karen Armstrong has taken issue with those in the developed West who criticize ISIS while failing to understand the dynamics and lessons of history that have led to the rise of groups like ISIS. She writes, ‘Many secular thinkers now regard “religion” as inherently belligerent and intolerant, and an irrational, backward and violent “other” to the peaceable and humane liberal state – an attitude with an unfortunate echo of the colonialist view of indigenous peoples as hopelessly “primitive”, mired in their benighted religious beliefs. There are consequences to our failure to understand that our secularism, and its understanding of the role of religion, is exceptional... when we look with horror upon the travesty of Isis, we would be wise to acknowledge that its barbaric violence may be, at least in part, the offspring of policies guided by our disdain.’

The broken lens Mr Ali A.Rizvi views the world from is a tainted one. This takes away from him credibility as a well-meaning reformist offering prescriptions and fixes for the ailing Muslim world. The prescription for reforming Muslim society lies within Islam’s own ethos. 

On the offensive Youtube video....

                                                             FROTH ON THE SEA

Maryam Sakeenah

That a thirteen-minute long tawdry inanity from a dubious manic character could trigger off an uproar both from the emotionally and psychologically volatile fundamentalist groups as well as from states and governments is something that needs talking about. Complex social trends are taking over, quite beyond taming- a plethora of forces, factors, ideas and ideologies that collide and crack and clash and rebound.

For one, the disproportionately huge impact of something that deserves no more than a contemptuous sideglance points towards the enormous sway of the mass media in determining what ought to garner attention, how much and for how long. It also raises critical questions about the ‘freedom of expression’ that defines the cyber world- a blind and amoral freedom with no parameters and no ethic, that knows neither good nor evil, truth nor falsehood. Before the communication revolution becomes a hydra on the loose making fools and gasping helpless spectators of us all, we need to engage in a rethink of the entire concept of freedom and liberty as it relates to expression. Where does one draw the line between free expression and hate speech? And who draws those lines? Do we want to live in a world where everyone has complete and unlimited access to misinformation, disinformation, propaganda, pornography, falsehood, hate and prejudice indiscriminately disseminated all in the name of freedom of expression?

Still more interesting is the predictability of the action-reaction, provocation- backlash sequence that plays itself out every now and then. Whoever posted the filth onto Youtube seems to have done it with calculated deliberation- in his own words, it was a ‘political act’ in order to push the button driving Muslims into a feverish frenzy sending them to a spree of smashing and burning and ripping. It is like a bored passing urchin looking for some fun, who decides to throw a rock at a rival group so that he can stand back to watch the ensuing entertainment for a cheap thrill. A sick-minded desperado throws the bait and it is eagerly picked up by emotionally charged extremists. The theatric episode gives Islamophobes and extremists from both sides, much to shout out from the rooftops, much to reinforce their simplistic us-and-them narrative of binaries. It is too familiar and too regular a pattern.

And deeply distressing too. One can compare the sudden surge of religious passion over a despicable piece of filth a random maniac posted on Youtube to the lull in the Muslim world, over the state-sponsored carnage in Syria. One can also read into these pathological religious hysterics a tragic disconnect with the spirit and essence of the personage in whose blessed name it is claimed to be. Umm Jameel bint Harb, the wife of Abu Lahab, made up some verses of poetry to defame the Prophet by changing his name to a word that meant ‘the insulted one’ as opposed to "Muhammad" (i.e. the praised one). This enraged Muslims, especially in the early days of Islam when they were weak. The Prophet (SAW), however, responded thus: “Allah is protecting me from the Quraish's insults as they are cursing and swearing at "The Insulted One", whereas I am "Muhammad", the Praised One! (Sahih Al-Bukhari) 

In an Islamic Studies class while explaining Surah Al Kausar I could not help but draw the obvious and vital connection between the ‘Abundance’ (Kausar) granted to Muhammad (SAW) and the contemporary context. Kausar, the Abundance of God’s blessing, of virtue, of God’s Mercy and Love, of felicity, peace, spiritual richness, radiance and beatitude through which any obscenity spewed out by odious villains matters nothing. Kausar is also interpreted as abundance of following- but a following not as the froth on the beach...

Thauban (R.A) reported that the messenger of Allah said: "It is near that the nations will call one another against you just as the eaters call one another to their dishes." Somebody asked: "Is this because we will be few in numbers that day?" He said: "Nay, but that day you shall be numerous, but you will be like the foam of the sea, and Allah will take the fear of you away from your enemies and will place weakness into your hearts." Somebody asked: "What is this weakness?" He said: "The love of the world and the dislike of death." (Abu Daud)

An important narrative in the Islamic tradition is of the man who refused to make puerile effort to guard and defend the Sacred House in Makkah against an attacking army, realizing the futility of such an attempt, and relying instead, wholly on the help of Allah Himself while displaying great courage and strength of character. Divinely armed hordes of midget birds crushed the army in an awe-inspiring miracle that manifested the Glory of Allah and His transcendence above and beyond human machination. Realizing that the honour of the Prophet of Allah (SAW) does not stand in need of violent protest marches, nor does such expression accentuate his spiritual stature is a fundamental lesson in faith.

In my part of the world the angry mobs in the name of the Prophet (SAW)’s honour betray the spirit of what they seek to defend. It exposes the superficiality of our understanding of the message of Muhammad (SAW). The audacity of the corrupt and inept regime’s decision to celebrate the ‘Youm e Ishq e Rasool’ (Day of the Love of the Prophet SAW) is revolting, and uncontrollable street mobs on the rampage smashing public property make a grotesque mockery of the grandiose motive. Such street sentiment actually expresses the pent up feelings of frustration and grievance, helplessness and anger over drones and poverty and Gitmo and joblessness and the great atrocity of the War on Terror, seeking cathartic relief in burning and boot-kicking effigies of freakish blaspheming idiots which personify the invisible Effigy of that one hostile monolithic entity called ‘The West.’

I long for a ‘Youm e Ishq e Rasool’ wherein I can relive the message of Muhammad (SAW) in acts of kindness and compassion and spread around me some of the goodness he exuded in abundance. I long for a ‘Youm e Ishq e Rasool’ when I work with greater honesty and integrity, and smile at my colleagues at work more spiritedly than usual, and lend a helping hand more enthusiastically than usual; refuse to throw that plastic wrapper in the street and dispose off the ones I see lying around; send blessings to the Prophet (SAW) and read about the Prophet (SAW) to derive lessons relevant to my personal life and understand more clearly my responsibility towards the community I am part of. That would be a ‘Youm e Ishq’ I would love to celebrate. Not one with aggressively externalized displays of religious passion that turn ugly and then dissipate and fade away like froth on the sea, swept away by the incoming tides just as easily as it came.

We have a remarkable capability to transform into celebrities and global figures of great importance petty deranged slimeballs with our mislaid enthusiasm and fervour. Terry Jones and Nakoula Basseley ought not to matter, as they do not.

What matters, uplifts and heartens is that glow on the horizons still young and rosy but promising- of a rising, rejuvenating contemporary Islam personified by a new generation of young Muslims in the West and also emerging in the Muslim world who have risen to the occasion and responded with composure and wisdom, creativity and intelligence. Lesley Hazelton describes these Muslims as ‘writers, filmmakers, political activists, comedians, academics who wear their Muslim and hyphenated Muslim identity with a casual confidence, are activists but not of a defensive nature, armed with wry humour and a sharp sense of irony. They laugh at simplistic slogans like ‘Islam versus the West’ and the infamous ‘Clash of Civilizations’ as they represent the blending of civilizations. These are the polar opposites of Islamist extremism and confound the stereotypes, and the more visible they become, the less the smallest and most extreme minority can claim that it represents the whole.’

 During a particularly long day at work and longing for a respite, my senior batch of students walked in, telling me they wanted to work on a documentary film on the personality and legacy of the Prophet (SAW). It was heartening, a breath of fresh air to see the enthusiasm, positivity and activism of these young girls. They wanted to record my views on the film by Nakoula. “That doesn’t matter,” I answered. “Like froth on the sea. But this work matters. It is not the froth on the sea, but the glow in the eastern sky. And that is something to talk about.”