‘Sometimes, religion is exploited by those who control economic and political powers, which can turn religion into a tyrannical force,’ says Professor H.M. Jaferi
ESSENTIALLY, religion is all about enlightenment and moderation. However, in the modern-day scenario, the word enlightenment is being used to suit a certain kind of objective, says Prof H.M. Jaferi of the Aga Khan University Hospital. He also argues that the term ‘moderation’ should be viewed in the context of extremism and fanaticism that have plagued our society for quite some time.
In an exclusive interview with Dawn Magazine, Prof H.M. Jaferi said that parochialism and occupation of Muslim lands by foreign powers have also contributed to the recent increase in militancy all over the world. Following are the excerpts.
Q. How would you describe the term ‘enlightened moderation’ and what are its historical roots?
A. Enlightened moderation is perhaps a new phrase coined by President Pervez Musharraf. It should be analyzed in the present-day context. At this point in time, fundamentalism is the most talked-about issue. I’m referring to religious fanaticism and extremism. It is against this backdrop that the phrase has been introduced. As far as religion is concerned, in essence, it is always enlightening. This is the history of all developed religions (Islam, Judaism and Christianity).
Religion plays its part at a time when society becomes tyrannical; when social, economic and all sorts of other injustices are being committed in society. So, its role has always been an enlightening one. Today we are mired in such a situation where the word enlightenment, perhaps, suits a particular objective.
Historically speaking, the period of enlightenment was the culmination of a new philosophical interpretation of religion, society and the universe that had started taking root in the 17th century. It was also a reaction to the Dark Ages, where religion had become an oppressive and tyrannical force for the people and society. Therefore, this is what enlightenment stands for.
Like enlightenment, religion is always a moderate force. If you take into consideration the word ‘moderation’, keeping in view the present situation of fanaticism, extremism and terrorism, then perhaps it will be better understood. So the phrase enlightened moderation has to be considered keeping in mind the present-day socio-political scenario.
Q. You have referred to the time when religion had become tyrannical. Do you believe that in our time religion has become tyrannical or its adherents have become more extremist?
A. When we talk of religion, we mean how it is practised by its adherents. Religion itself is never tyrannical. There are always three components of religion: economic, political and spiritual. Whenever there is disharmony between economic and political components, religion plays its part in bridging the gap. In the conflict between economics and religion, people opt for the latter. Sometimes, religion is exploited and used by those who control economic and political forces. That’s how it turns into a tyrannical institution. And history is full of such examples in every religion.
Q. There is a perception that ‘popular Islam’, which is centred on Sufism, is the way to counter radicalization that’s taking place in our society at a brisk pace. Do you agree?
A. In a way, yes. But it is not a homogeneous thing, which is common to all Muslim societies. We must first go to the roots of Sufism to know how it started. It was just an act of piety in the early period and remained as such during the time of the Holy Prophet (PBUH) and the first four Caliphs. Then came the second period which is called the ‘imperial Islam’. At that time, some people wanted to seek solace in religious spirituality; and in 110 Hijra, Hassan al Basri started calling people to come back to the original, pure form of Islam. This is a brief introduction to early Sufism.
By the 10th century AD, this kind of Sufism started converting itself into institutionalized mysticism. In the 12th century it fully developed and in the subcontinent it reached its peak in the 14th century when the four major schools — the Quadris, the Suhrawardis, the Chishtis, and later on the Naqshbandis — and a number of small schools institutionalized and developed it with their own variations. Khanqah began to rival the mosque, which could be described as the initial rift between the Ulema and the Sufis.
Q. Do you think militancy and extremism can be controlled through Sufism?
A. Actually, this question relates to orthodoxy and Sufism. In South Asia, when the Ulema demanded the rulers to impose Jazia and other such restrictions, Sufism came to the rescue of the people and became an integrating force between the masses and the rulers. So in that sense you can say that popular Islam presented by the Sufis creates love and kindness and spiritual brotherhood. If that kind of Sufism can be brought in, it will certainly prove to be helpful. But popular Islam that can get rid of extremism has unfortunately gone into the hands of extremely illiterate, unscrupulous type of people, who practise professional Sufism.
Q. What are the causes of militancy and extremism in our society?
A. Fundamentalism is not a new phenomenon. Every religion has gone through it and so has Islam. In Islam, its roots can be traced as back as to the times of the Caliphs. After a brief hiatus, it resurfaced in the 18th century. But there are so many other factors. The occupation of some Muslim lands, sense of deprivation and parochialism have also contributed to this kind of militancy.
The Muslim community is divided into three groups: the revivalists, the traditionalists and the modernists.
Q. Some critics of the government say that the phrase enlightened moderation has been used to meet the requirements of international fight against terrorism and is not meant to reform the Muslim world. How do you react to it?
A. It is correct that it reflects the tendency to carry out the wishes of the outsiders.
‘Sometimes, religion is exploited by those who control economic and political powers, which can turn religion into a tyrannical force,’ says Professor H.M. Jaferi
