Islamophobia
Dr. Mohammad Omar Farooq
February 2001[The following write-up originally appeared as a multi-part posting on Shetubondhon, a distinctive Bangladeshi internet forum, in the context of a dialog on Bangladesh, and on and News From Bangladesh.]
[This series is based on a write-up of Mr. Shabbir Ahmed's Lessons from Wali Ullah's Lal Shalu: A bizarre tale of hindrance of progress under dogmatic Influence; NFB, February 27, 2001]
I. The Simplistic and Reductionist Approach
Lal Shalu, the novel of Syed Wali Ullah, is an eye-opener in at least two respects. First, it deals with many widespread and deep-rooted maladies in our society that are due to a complex set of factors, an important component of which is religion. It is also a fact that a good part of the religious establishment fails to recognize, acknowledge and appreciate the ills in the name of the religion.
Secondly, and unfortunately, there is a simplistic and reductionist approach to our complex problems. Religious fundamentalists simplify and reduce everything to religion. The diagnosis is simple: we are becoming Godless – we need more of religion (which on the basis of the prevailing conditions would mean more of the same).
One would expect that this might be the problem with only religious fundamentalists and so-called Mullahs. But what about secular fundamentalists? They are essentially the mirror image of the religious fundamentalists in terms of their simplistic and reductionist approach. Their diagnosis reduces and simplifies a complex whole of the problem into religion. Solution: get rid of religion. Thus, a typical commentary: "How superstitious beliefs grew, and how people became fatalists under the terrible influence of a dogmatic religion such as Islam." [Lessons from Wali Ullah’s Lal Shalu, NFB, February 27, 2001]
One wonders where Mahatma Gandhi, Maulana Abul Kalam Azad, Rabindranath Tagore, Kazi Nazrul Islam and many others fit into this religion-free world! Many a so-called people are advocating thoughts and ideas that would have run in direct conflict with those names I have just mentioned because they were conscientious and leading voice against misunderstanding and misinterpretation of religion as well as abuse in the name of religion – any religion – but none of them had an agenda against religion altogether, where belief in an "unseen power" would be an anathema. Thus, while one type of people, similar to the names I have mentioned, would have been for enlightenment, progress, non-dogmatism, science and technology, and religious harmony, the secular fundamentalists or ultra-secularists are unable to settle for the secularism of Gandhi, Rabindranath, or Azad. These personalities also were for religious harmony.
Now, the issue is not harmony any longer. The issue is religion altogether. Religious fundamentalists generally do not recognize and acknowledge the problems in the society. Secular fundamentalists have resolved that religion is the real and primary impediment to the social progress and development. The seed of polarization is thus inescapable and widening.
People ought to read Lal Shalu, because it opens our eyes to the maladies of our society. It also sensitizes us to those problems. However, parallel to Lal Shalu, there might also be a need to be familiar with alternative literary portraits. Toward further discussion, I produce my translation of short story in Bangla. Not to deprive the readers of some suspense, I am withholding the name of the author. Some of you might know. If you did not, it might be an eye-opener. Of course, I would not produce before the readers just any story or any author’s story. This is a significant one.
Here is the story. It has been an eye opener for me in many ways. I will follow-up with my comments in the next part. Deliberately, I left out the name of the author. Do you know? If you have to guess, who do you think it might be? Kazi Nazrul Islam? Rabindranath Tagore? Syed Mujtaba Ali? Golam Mostafa (author of Bishwanabi)?
By the way, I am not the author. I wish I could write. I have merely translated it. Please excuse my poor translation. The purpose behind sharing this story is the theme. [note: The story was published earlier as an independent document, I am simply providing the link here.
The Story of Musalmani
(Original: Musalmanir Golpo)
Translation: Dr. Mohammad Omar Farooq (8/22/00)
So, who was the author of "The story of Musalmani"?
This story was written by not just anyone. Rabindranath Tagore wrote this just two months prior to his death. I had a particular interest in this story because until I read it recently, I was not aware of any of Tagore's work in which Muslim characters were central, especially in this way. Although this is just one short story among the vast literary works of Tagore, it is, nonetheless, a notable contribution.
It is unfortunate that many of us from Muslim background are not familiar with his works enough. Before I sent this translation for publication anywhere, I sent a survey to several e-forums to find out how many people could guess who was the author of this story. One such forum was Alochona, the first and the largest of Bangladeshi discussion forums. I guess because of stereotyping thoughts about my writing, the survey was not posted there. Obviously, none of them at Alochona Moderation knew that the author of the story would be Rabindranath. But the experience was quite revealing. Apparently, the respected moderators of the forum thought it is just one of those works "a long story, mostly showing one religion is better than the other."
Well, if someone would suggest that Tagore was writing that story "mostly showing one religion is better than the other", Tagore probably would have said "Ma dhoroni didha hou".
It is also true that those who are more familiar with Tagore's work have not made a reasonable effort to help others know about such works of Tagore. Indeed, they might not like others to know widely about such works of Tagore, because there is an important bridge-building dimension of this story.
It is a very powerful story with thought-provoking theme. It also shows Tagore's high esteem for Muslims and Islam, similar to what we saw in a scattered fashion in Gora, another Tagore novel. You can read about it in one of my articles Reflections on Tagore's Gora: Layers of ignorance and voices against prejudice.
This is probably a unique short story of Rabindranath where Muslims constitute the central character and theme. Of course, I have not come across any other short story of this category, except possibly Kabuliwala, but that's a different kind.
The title of the story Musalmanir Galpo is somewhat odd. It might be explained by the fact that this story was merely a draft, which Tagore probably wanted to expand and just added some temporary title to the story. Curiously, this was written during June 1941, just two months prior to his death.
Maybe through a story like this, Tagore wanted to sow some seed of bridge-building so that Muslims of the subcontinent can also find themselves in his works.
What are the twin dimensions? Well, our society has serious, widespread and deep-rooted problems, especially in the area of gender related issues. Lack of awareness as well as empathy on the part of the religious establishment as well as general Muslims, while they dearly uphold and endear religion (Islam in this case), has caused serious injustice as well as dysfunctionality in our societies. The practical experience in many so-called Islamic Republics or Muslim countries do not assure, let alone non-Muslims, even many conscientious and conscious Muslims. Thus, in light of the dislocations and dysfunctionality of the existing societies and their experience, there is a valid reason to have some fear about Islam and Muslims. At one level the fear is if the current grip of religion continues unabated. At another level, a greater fear is if Muslims attain power. From the perspective or dimension as I have stated, some type of fear is justified, and many who are conscientiously afraid or concerned, religious or secular, may have a common ground.
But then there is another type or level of fear that deserves special attention, which is related to the theme of Tagore's story.
IV. Better Beware of Meherjans
In Rudyard Kipling’s The Jungle Book one meets the young man Mowgli, who grew up in Jungle and could not speak the human language, while at ease with the residents of jungles. The Qur’an speaks of the Children of Israel that was subjugated and enslaved by the Pharaohs. They had become so acclimated to slavery that the message and call of freedom from the Prophet Moses did little to move them to struggle and earn their freedom. Psychologists say that keep calling or impressing a normal kid stupid or dumb enough times and there is a good chance that there will be one more stupid and dumb kid. Then, there is the story of a herd of lamb that raised a tiger among them. As the tiger began to grow and started its normal roaring, it was taught how to ba-ba-ba instead. Like the case of Mowgli, the tiger learnt to do ba-ba-ba. But one day when it met other tigers, he rediscovered himself.
We are significantly products of our culture and environment. There is a powerful minority that shapes the culture, the rest simply follows. In this process we can have many types of social constructs, especially facilitated by dysfunctional societies. But we forget the fact that today's conditions can significantly change tomorrow through a process of self-discovery and growth.
Just as Mr. Shabbir Ahmed referred to Lal Shalu, the novel of Syed Wali Ullah, to take a punch at Islam and indicting it as "superstitious", "fatalist", "terrible" "dogmatic". There are others who do not miss a single opportunity to take Islam and/or Muslims to take to task. I invite them to share their thought on Rabindranath’s Musalmanir Galpo. Of course, Rabindranath’s works are not any criteria for evaluating Islam one way or another. However, a balanced, objective and unprejudiced mind won’t merely choose selective works as they suit one’s purpose.
Also it is not uncommon that people would use the same person, like Rabindranath, and their thought in many conflicting or disingenuous ways. Thus, they would refer to, quote or eulogize Rabindranath when it is useful, but conveniently ignore or be ignorant about his other thought or works.
Based on the existing conditions and thoughts in the society, women are at the receiving end of many discrimination, injustice and oppression. There are some who would like to persuade us and the women that Islam is what is holding us back and we can't move ahead, unless we abandon or reject Islam. Allah does not exist. The Prophet was an imposter (I am using the mildest expressions of these Islamaphobic people). Islam is barbaric and anti-woman.
As I mentioned in the earlier part that one of the twin dimensions of Islamophobia is based on terrible conditions of the Muslims and their societies. This part of the fear, exacerbated by the reactionary, insensitive and fossilized religious establishment, is justified. Women, in the name of religion, have been largely deprived of their right, dignity and status in the society. In societies, even ordinary men do not have any security of life, property and honor, it is not hard to imagine the conditions of women. [See my article, Being Women: Then and Now.]
The other dimension of fear about Islam is such that people should not be afraid, but those who are Islamophobic, they better be. For too long, especially in the contemporary Bangladesh as well as in the world, there is a systematic and well-orchestrated campaign against Islam.
Islam's is a legacy that is related to the Safa and Marwa where God made a lonely woman to earn the historical distinction of founding the Makkah City. [See Hajj and the Neglected Legacy of a great woman] Islam's is a heritage where women had the distinction to defend the Prophet in the battlefield. [See my multipart khutbah series on Contemporary Gender Issues.]: Islam's is the heritage where women were merchants and entrepreneurs and, yes, they were coequal teachers and scholars of Hadith and other disciplines for centuries. [See a must reading: Women Scholars of Islam: They must bloom again!]
Both the religious establishment and the anti-Islamic establishment/circle are playing their reinforcing role in creating gap between Islam and women. The reactionary religious establishment probably thinks or believes that business as usual will continue forever. The anti-Islamic circles quite effectively reinforce the business as usual, with the message that women's liberation is possible only by abandoning Islam.
They should not forget The Story of Musalmani. They should not forget that women would be able see through all these repression as well as misinformation and there will be Meherjans. They would not only find their way through to secure their own right and go much furthe, but also they can be defenders of their fellow women. Like Meherjan, there will be "roaring voice, 'Don't' (khabardar). ... If in future ever my sister is under distress, please remember that she has a Muslim sister to protect her."
Once the Meherjan's wake up, the reactionary and fossilized religious establishment won't be able to keep them subdued, and the anti-Islamic misinformation campaigns of the secular fundamentalists or ultra-secularists won't be able to prevent it either. Those who are afraid that women, Muslims and non-Muslims, are going to discover or rediscover Islam in a positive and revolutionary way, they are desperately trying to "reinvent and redefine" as well as defame and demonize Islam. But they better beware of Meherjans!
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