Shia-Sunni reconciliation
Even if there is disagreement over history, we can move beyond such provocative displays of disfavour for each other.
Muharram is a time for reflection on many accounts. It is the start of the Islamic new year and also a time of remembrance and renewal. Unlike most other faith traditions, the start of the new year for Muslims is sombre and even melancholic in tone. The martyrdom of Imam Husain was a tragedy by any standard but let us also reflect on how this historic event has been distorted at the behest of culture to take on new heights of absurdity and masochism. It is high time Shia scholars address the malaise that has struck Muharram processions and the educated elite should not remain silent just because Shias have sadly been a persecuted minority in Pakistan.
The same expression of sorrow can be shown in more civilised terms through prayer and reflection. Even if there is to be a procession, it can be undertaken with a certain degree of composure and respect for the spirit of the occasion. Indeed, in Iran, the headquarters of Shia tradition, using knives or chains (tatbir or qama zani) for maatam is strictly regulated. The origins of this practice in its current form can be traced to the Safavid period in the 16th century and is thus a relatively recent cultural corrosion.
Of particular note was the ritualistic invective (tabarra) that evolved during this period, which was hurled on those companions of Prophet Muhammad (pbuh) who Shias consider to be ‘enemies’ of inherited succession, such as Hazrat Umar (RA) and Hazrat Abu Bakr (RA). Much of the sectarian violence between Shias and Sunnis in Pakistan can be traced back to the issue of whether or not these companions are to be respected or abused. It is high time that both Shias and Sunnis agree on mutual respect. Even if there is disagreement over history, we can move beyond such provocative displays of disfavour for each other.
Thankfully, there have been some mainstream ulema who have tried to build bridges between Shias and Sunnis within a theological and historical context. For example, Maulana Ishaq’s sermons on Shia-Sunni unity (given in Urdu), which have hundreds of thousands of hits on YouTube, are heartening. They discourage Shias from hurling abuse but also admonish Sunnis from being emotional about respect and adoration for the sahaba, which translates into the kind of madness we saw exhibited in the Kabul suicide blasts this past week. At the same time, such unity should not come at the cost of framing the issue in terms of an adversarial relationship with non-Muslims (which is what has also happened in some of the recent displays of ostensible amity among the various madrassa ulema).
At the end of the day, what we need is a major pan-Islamic reconciliation process between sects, particularly Shias and Sunnis. Hate speech laws must also be clearly enforced to prevent incendiary information from spreading. Whether it is the acerbic strife between the Hazara and the Pakhtuns or the insanity of Shia-Sunni violence in Iraq, there needs to be a pact for peace from the grass roots. Peace education is also desperately needed in Islamic schools — clear lessons on how to deal with dissent without getting violent. The work of Palestinian scholar Dr Mohammed Abu Nimr, on non-violent approaches to dissent within Islamic societies, may also be particularly helpful in improving ways in which Muslims improve their relations with those of other faiths.
Let us hope that the tragic events in Kabul this past week will galvanise Pakistanis to work just as hard in resolving Shia-Sunni differences, rather than being complacent about a ‘peaceful’ Muharram on this side of the border.
Published in The Express Tribune, December 9th, 2011.
Correction: A different version of this article appeared in the print edition.
Even if there is disagreement over history, we can move beyond such provocative displays of disfavour for each other.
Muharram is a time for reflection on many accounts. It is the start of the Islamic new year and also a time of remembrance and renewal. Unlike most other faith traditions, the start of the new year for Muslims is sombre and even melancholic in tone. The martyrdom of Imam Husain was a tragedy by any standard but let us also reflect on how this historic event has been distorted at the behest of culture to take on new heights of absurdity and masochism. It is high time Shia scholars address the malaise that has struck Muharram processions and the educated elite should not remain silent just because Shias have sadly been a persecuted minority in Pakistan.
The same expression of sorrow can be shown in more civilised terms through prayer and reflection. Even if there is to be a procession, it can be undertaken with a certain degree of composure and respect for the spirit of the occasion. Indeed, in Iran, the headquarters of Shia tradition, using knives or chains (tatbir or qama zani) for maatam is strictly regulated. The origins of this practice in its current form can be traced to the Safavid period in the 16th century and is thus a relatively recent cultural corrosion.
Of particular note was the ritualistic invective (tabarra) that evolved during this period, which was hurled on those companions of Prophet Muhammad (pbuh) who Shias consider to be ‘enemies’ of inherited succession, such as Hazrat Umar (RA) and Hazrat Abu Bakr (RA). Much of the sectarian violence between Shias and Sunnis in Pakistan can be traced back to the issue of whether or not these companions are to be respected or abused. It is high time that both Shias and Sunnis agree on mutual respect. Even if there is disagreement over history, we can move beyond such provocative displays of disfavour for each other.
Thankfully, there have been some mainstream ulema who have tried to build bridges between Shias and Sunnis within a theological and historical context. For example, Maulana Ishaq’s sermons on Shia-Sunni unity (given in Urdu), which have hundreds of thousands of hits on YouTube, are heartening. They discourage Shias from hurling abuse but also admonish Sunnis from being emotional about respect and adoration for the sahaba, which translates into the kind of madness we saw exhibited in the Kabul suicide blasts this past week. At the same time, such unity should not come at the cost of framing the issue in terms of an adversarial relationship with non-Muslims (which is what has also happened in some of the recent displays of ostensible amity among the various madrassa ulema).
At the end of the day, what we need is a major pan-Islamic reconciliation process between sects, particularly Shias and Sunnis. Hate speech laws must also be clearly enforced to prevent incendiary information from spreading. Whether it is the acerbic strife between the Hazara and the Pakhtuns or the insanity of Shia-Sunni violence in Iraq, there needs to be a pact for peace from the grass roots. Peace education is also desperately needed in Islamic schools — clear lessons on how to deal with dissent without getting violent. The work of Palestinian scholar Dr Mohammed Abu Nimr, on non-violent approaches to dissent within Islamic societies, may also be particularly helpful in improving ways in which Muslims improve their relations with those of other faiths.
Let us hope that the tragic events in Kabul this past week will galvanise Pakistanis to work just as hard in resolving Shia-Sunni differences, rather than being complacent about a ‘peaceful’ Muharram on this side of the border.
Published in The Express Tribune, December 9th, 2011.
Correction: A different version of this article appeared in the print edition.
No comments:
Post a Comment