FIFA World Cup: Why England Fans Dressed As Crusaders Touched Raw Nerve

The Crusades were not just any other wars or an ordinary event in world history, but a theologically-justified attempt to erase Islam and the Islamic civilisation

By Sameer Arshad Khatlani

FIFA World Cup security led away two fans wearing chain mail helmets and St George’s cross before England’s opening match against Iran and prompted an anti-discrimination charity to issue a note of caution. The charity noted the dress representing knights or crusaders may be unwelcome in Qatar and the wider Islamic world amid efforts to put the controversy over them to rest. The controversy came hard on the heels of disquiet over racist and Islamophobic scrutiny of the Gulf States over Qatar’s hosting of the region’s first FIFA world cup.

England fans have supported their team dressed as St George, the patron saint depicted as a Crusader warrior. They showed up for FIFA World Cup in Qatar in costumes representing crusaders despite a British Foreign Office travel advisory, which asked fans to familiarise themselves with local sensibilities.

In the wake of the controversy, there have been calls for an environment for fans to openly enjoy what they want to wear. But the matter is far more serious than how it has been characterised. The Crusades were not just any other wars or an ordinary event in world history, but a theologically-justified attempt to erase Islam and the Islamic civilisation. They intended to subjugate the natives through settler colonialism.

The West’s wars in the Middle East and support for Israel have drawn parallels to the Crusades. It has long insisted its policies on the region were not determined by religion. President Donald Trump, however, was more forthright about it. He said he formally recognised Jerusalem, which has much significance in Christian theology and the final events of humankind, as Israel’s capital in 2017 by moving the US Embassy there for evangelical Christians. Bible literalists and conservative Christians believe Jerusalem has to be under Jewish control for Christ’s return. 

The occupation of Jerusalem was as such the main aim of the Crusaders, who captured the city and slaughtered its estimated 40,000 Jewish and Muslim inhabitants on Pope Urban II’s call. The First Crusade ended in 1099 before a Saladin-led Muslim army defeated the Crusaders in the 12th century. The Crusades have since continued to cast a long shadow on the ties between the West and the Muslim world. 

When General Edmund Allenby entered Jerusalem after the Ottoman defeat in Palestine in 1917 to pave the way for the expulsion of Palestinians for Israel’s creation, the British press compared him to Crusader king Richard the Lionheart. In 1920, French General Henri Gouraud stood in front of Saladin’s grave when France captured Damascus and said: ‘Awake, Saladin – we have returned.’ Decades later, Bosnian Serb war criminal Ratko Mladic, who considered himself a crusading defender of the Serbs, massacred at least 8,000 Muslim boys and men in Srebrenica to cleanse Bosnia of Muslims in 1995.

The Crusades have shaped the West’s blinkered view of Islam and adversarial policies towards the Muslim world. The Western distortions of the Prophet Muhammad, which have been a major source of friction between the two sides, date back to the Crusades. 

Jonathan Lyons has painstakingly documented 1,000 years of anti-Muslim ideas and images representing a totalising narrative about Islam in the West in his book Islam Through Western Eyes: From the Crusades to the War on Terrorism. He has blamed this for the West’s failure in having any meaningful or productive engagement with Muslims. Lyons writes the ideas formulated in the medieval halls of the Roman Curia and courts of the European Crusaders have been perfected in the newsrooms of TV networks such as Fox News. The ideas have come in handy for demagogues, who have fuelled Islamophobia to capture power globally.

George W Bush, who invaded Iraq in 2003 on the pretext of non-existent weapons of mass destruction leaving, directly and indirectly, left half a million Iraqis dead, spoke about Crusade. He believed his presidency was part of a divine plan. Bush told a friend that he believed God wanted him to run for president and was convinced he was following God’s will as the leader of a global war against evil. He wanted the US to lead a liberating Crusade in the Middle East and believed this call of history had come to the right country.

Columnist James Carroll argued in 2018 that Bush’s use of the term Crusade was not a ‘stumble, however inadvertent’ and insisted it was a ‘crystal-clear declaration of purpose that would soon be aided and abetted by a fervent evangelical cohort within the US military, already primed for holy war.’ Carroll noted it was now possible to see the havoc Bush’s crusade was wreaking across much of the globe, citing the example of the devastation caused in Iraq, Afghanistan Syria, and Yemen. He wrote Europe was increasingly politically destabilised by refugee flows from the conflicts Bush spawned.

Crusades have also long fascinated the far right in the West. Three members of a group calling itself ‘The Crusaders’ were in January 2019 sentenced to 81 years in prison for plotting the mass slaughter of Muslims in Kansas in America’s mid-west. ‘The Crusaders’ collected weapons and tried to manufacture or buy explosives with an aim to target an apartment complex housing Somalian Muslim refugees. The plot was hatched ahead of the 2016 presidential elections. American secret agents foiled it by infiltrating and bugging the group’s communications. They intercepted their conversations about plans for car bombing and shooting Muslims ‘with arrows dipped in pig blood.’

In a Time magazine piece on the sentencing of members of the group in October 2019, Dan Jones noted the ‘square-limbed crusader cross, often accompanied by the Latin phrase Deus Vult (God Wills It – a catchphrase shouted by warriors during the First Crusade in 1095 -1099AD) is a symbol often spotted on white supremacist marches.’ The supremacist website The Daily Stormer’s masthead has a cartoon of a crusader knight and the phrase Deus Vult. 

A 35-year-old man was arrested in the American city of Seattle in September 2019 for sending racist and threatening messages to a woman on Facebook. He thanked God that President Trump was the President as he threatened to ‘launch a Racial War and Crusade.’ The man wanted to send black people, Hispanics, and Muslims to concentration camps. Invoking Adolf Hitler, he threatened to cut out the woman’s heart to eat it and called for the death of all Hispanics.

The assault rifles and automatic shotguns Brenton Tarrant used to kill worshipers at mosques in New Zealand’s Christchurch in March 2019 were painted with references to Crusaders. Tarrant emailed Prime Minister Jacinda Ardern a manifesto calling the slaughter an act of revenge against Islam. The manifesto also quoted Urban II, who called for the First Crusade. ‘ASK YOURSELF, WHAT WOULD POPE URBAN DO? he asked in bold letters. Tarrant carved on his guns the names of Alexandre Bissonette, who attacked a mosque in Canada’s Quebec in 2017, and Luca Traini, the attackers of African migrants a year later in Italy. 

Anders Behring Breivik, who claimed there was a Marxist Islamic takeover of Europe and killed 77 people in Norway in 2011, thought he was part of a Crusade, underlining a clear and present danger of harm such ideas continue to pose. Global sporting events have a great unifying power to bring the world together and to promote peaceful co-existence. The last thing we need is the promotion of ideas such as the Crusades howsoever inadvertent as they have caused among the worst atrocities in human history. And ignorance cannot be an excuse.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

How Indian Muslim Couple Pioneered Women’s Empowerment Via Education

Sir Syed Ahmad Khan’s Aligarh Movement was for modern Western–style education based on a rational outlook and opposition to blind adherence to tradition

By Sameer Arshad Khatlani

When Sheikh Abdullah and his wife, Wahid Jahan, resolved to empower women by educating them in Aligarh, a dusty town in northern India, they knew how daunting the task would be. Hindus and Muslims both opposed the idea, fearing western education, which was first introduced in far-off British-ruled coastal centers, would lead to ‘immorality’.

But the couple persisted and started Aligarh Girls School defying all odds. The school went from strength to strength and would in 1937 be upgraded to Aligarh Muslim University (AMU) Women’s College when the literacy rate among India’s women was just three percent. The college came into being almost two decades before New Delhi’s premier Lady Shri Ram College was founded.

Years later, Abdullah spoke with a sense of triumph and pride about their labour of love and realisation of their dream in form of the college. Addressing a gathering of the students of the college, he said education had the same bright effect on them as silver polish has on pots and pans when they came out of the darkness after innumerable odds. He underlined that educated girls illuminated their society.

The couple was part of AMU founder Sir Syed Ahmad Khan’s Aligarh Movement for modern Western–style education based on a rational outlook and opposition to blind adherence to tradition. Educating women became their lifelong endeavour. The Muslim Educational Conference, a platform for mobilising masses to promote education, formed a department for promoting women’s education in 1898. The idea was also promoted through Aligarh Institute Gazette.

In December 1902, Abdullah, who was among Sir Syed’s close associates, was made in charge of the women’s educational project and a special ‘Aligarh Monthly’ issue was published the following year for the purpose.

Educated at AMU, Abdullah, who was born in Poonch in Jammu and Kashmir, started the journal ‘Khatoon (woman)’ for the promotion of women’s education in 1904 and founded Female Education Association the same year to promote his cause and provide support to institutions working for it.

Bhopal’s ruler, Begum Sultan Jahan, provided a shot in the arm for the project when she offered Abdullah a grant for the Aligarh Girls School to take off with five students and a teacher on October 19, 1906. Science and social science were part of the first syllabus, making Abdullah among the pioneers of female education in India. Abdullah was duly awarded Padma Bhushan, India’s third-highest civilian, in 1964 in recognition of his contribution, which puts him in the league of the founders of India’s first women’s college, Calcutta’s Bethune College (1879) and Lucknow’s Isabella Thoburn College (1886).

Aligarh Girls School was also the first for Muslim girls in north India. Abdullah’s daughter, Rashid Jahan, was among the students who honed their rebellious streak there. Rashid Jahan chose a radical path as a communist and a rebel. Her personal life and the literature she produced were ahead of her times. A gynecologist, who was among the first Muslim women to study medicine at Lady Hardinge Medical College in Delhi, she spotted khaddar sari with sleeveless blouse and short hair. She would travel to far-off places to treat the poor.

Rashid Jahan’s lifestyle and ideas were rare for women of her generation in the first half of the 20th century. She attacked female seclusion, patriarchy, and misogyny and wrote about bodies with the exactness that only a doctor with knowledge of human anatomy would. She influenced iconic Urdu poet Faiz Ahmed Faiz with Marxist ideas. Her husband Mahmuduzzafar was Amritsar’s Muhammadan Anglo-Oriental College principal while Faiz taught English there.

Rashid Jahan was one of the authors of a polemical collection of stories ‘Angaarey (embers)’ which triggered outrage in the 1930s with its attack on British colonialism and religious conservatism. ‘Angaarey‘ was banned in March 1933 but would lead to the formation of the Progressive Writers’ Association. The association revolutionised Urdu literature and attracted people such as poets Kaifi Azmi, Ali Sardar Jafri, and iconic Urdu writer Ismat Chughtai.

Rashid Jahan would inspire Indian and Pakistani feminist Urdu writers to explore forbidden subjects such as sex. Chughtai was Jahan’s junior at the Aligarh school. Her ‘Lihaaf (quilt)’, which humorously dealt with lesbianism and the sexual desires of women, also triggered a storm and prompted British colonialists to charge Chughtai with pornography.

Lihaaf’ portrayed alternative sex in 1941 two decades before second-wave feminism. Her portrayal of a woman’s conditioning vis-à-vis her body had no parallels in the West. The feminist subversion of patriarchy by Chughtai, who went on to become South Asia’s top feminist after literary grounding at the Aligarh school, with ‘Lihaaf’ predated Simone De Beauvoir’s ‘The Second Sex’ by five years.

Her work draws as much attention as her Western peers in almost every department where South Asian Studies, Women’s Studies, Feminist/Gender Studies, and South Asian literature are taught, according to Chughtai’s translator Tahira Naqvi. Naqvi believes Pakistani poets like Kishwar Naheed and Fehmida Riaz derived inspiration from Chughtai’s bold and uninhibited writing style. Described as one of Urdu fiction’s pillars, Chughtai also influenced the likes of writer Hajra Masroor and novelist Bano Qudsia.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Iran Hijab Protests: Why Regime Change Is Easier Said Than Done

The existential threat Iran has faced over the last four decades has ended up making it more resilient and self-reliant to fend off regime change attempts

By Sameer Arshad Khatlani

At the peak of protests over Mahsa Amini’s alleged death in police custody following her detention for violating Iran’s dress code, Iranian foreign minister Hossein Amirabdollahian offered the West a reality check. In an interview with National Public Radio on the sidelines of the UN General Assembly Session, he ruled out the possibility of a regime change on the back of the protests he suggested the West was trying to play on. Amirabdollahian said Amini’s death was being probed seriously as per the promise of President Ebrahim Raisi, who called her family and offered condolences. Amirabdollahian blamed foreign media for fuelling the protests over the tragic death and asked the West not to destabilize Iran.

Regime change has been a recurring theme in Iranian discourse. It has had resonance since 1953 when the West removed democratically-elected Prime Minister Mohammed Mossadegh (1880-1967) from power for keeping his poll promise of nationalizing oil to invest its profits for the welfare of the poor. Mossadegh, who was educated at Institut d’études politiques de Paris and received his doctorate in law from the University of Neuchâtel Switzerland, was diametrically opposite to the current Iranian rulers that the West loathes.

Also, Listen To: Iran Protests: A Reality Check

A liberal, rationalist, who believed in pluralism and secularism and opposed obscurantism, Mossadegh built a political base largely by calling for nationalizing the oil. Mossadegh’s ideals counted for little when he ended London-based Anglo-Iranian Petroleum Company’s monopoly over Iran’s oil and aroused the British ire. Britain imposed economic sanctions and a naval embargo in retaliation over the end of almost five decades years of its monopoly over Iran’s petroleum extraction, marketing, and sales. It forced British technicians to leave Iran and blocked Iran’s exports to cripple its lifeline petroleum industry. Britain laid claim to Iranian oil and planned to overthrow Mosaddegh. But the British embassy in Iran was soon shut while the undercover agents, who were plotting a coup posing as diplomats, were deported to prevent Mosaddegh’s removal.

Mossadegh’s defiance, however, prompted President Dwight Eisenhower to abandon the American non-interventionist policy in 1952 and sealed the Iranian leader’s fate. Eisenhower, who saw Mossadegh’s nationalization as a threat to multinational enterprises, rushed Central Intelligence Agency (CIA) agent Kermit Roosevelt to Tehran, where he oversaw Mossadegh’s overthrow in just three weeks as part of covert Operation Ajax.

In August 2013, the CIA admitted for the first time to its involvement in the coup against Mossadegh. British and American intelligence agents operating from the American embassy in Tehran successfully plotted it by buying off the Iranian press to circulate propaganda against Mossadegh, roping in members of the Islamic clergy, and rogue Iranian military elements. In August 1953, Mossadegh was banished to spend the rest of his life under house arrest in his native village. A year later, Iran split 50–50 oil revenues with an international consortium that controlled its marketing and production.

The West chose its economic interests over its democratic ideals to help the transfer of power from Mossadegh to the Shah. It would do everything to shore up Pahlavi including by gifting him a nuclear programme in 1957. The CIA and Mossad, the Israeli spy agency, trained the Shah’s secret police force, whose coercive powers played a crucial role in sustaining his regime over the next two decades.

The West, by overthrowing Mossadegh and backing the Shah’s brutal rule, would eventually prepare the ground for the 1979 revolution of Ayatollah Khomeini. Mossadegh’s removal was among the reasons cited for the Shah’s overthrow. Khomeini’s system of governance, which has since endured thanks to constant fears of regime change and repeated but failed attempts to achieve it, is a far cry from Mossadegh’s ideals. Mossadegh symbolised Iran’s secular nationalism. He believed in constitutionalism and civic nationalism while Khomeini’s system allowed clerics absolute political and legal authority.

The 444-day embassy seizure and captivity of American diplomats in Tehran following Khomeini’s revolution, too, was more of an attempt to prevent the 1953-style regime change. The US sanctioned Iran in retaliation and backed Iraqi dictator Saddam’s invasion of Iran to counter Khomeini’s revolution. The revolution prompted the Soviets to invade Afghanistan the same year fearing its exports to its backyard. The US countered this by resorting to the perversion of jihad to defeat the Soviets, which led to the creation of groups such as al-Qaeda, and the 9/11 attacks and sparked global Islamophobia that has reached pandemic proportions.

The existential threat Iran has faced over the decades has also ended up making it more resilient and self-reliant to fend off regime change attempts. Saddam’s eight-year invasion, too, was part of the efforts to change the Iranian regime. Iran was forced to agree to an UN-brokered ceasefire with Saddam in September 1988 after he resorted to chemical weapons and Americans brought down an Iranian civilian aircraft, signalling an open siding with Iraq. It ended the 20th century’s longest war, which left an estimated a million dead.

The US would later invade Iraq to remove Saddam from power in 2003 on the pretext of non-existent weapons of mass destruction and to export democracy that it throttled in Iran in the 1950s. The 2003 Iraq war and the occupation that followed, directly and indirectly, claimed about half a million lives until 2011 and also ended up benefitting Iran. Tehran filled the vacuum the US left by withdrawing from Iraq in 2011, creating a corridor of influence up to the Mediterranean. It used this influence to prevent Bashar al-Assad’s removal from power in Syria despite all-out western efforts and to back Hezbollah in Lebanon. The Iranian influence in Iraq has continued to grow. Iraq depends on Iran for virtually everything–from chicken to eggs, milk, yogurt, and cosmetics.

Iran has also since the 1980s survived American sanctions, which have, among other things, led to over 200 accidents because of Tehran’s inability to buy aircraft parts. Despite odds, it created the region’s most extensive industrial base and emerged as one of the world’s top automobile cement, and steel manufacturers. Iran has been among the countries topping nanotechnology and stem-cell research. In 2012, Iran, which has successfully improved its military strength, ranked as the world’s 17th largest producer of scientific papers ahead of even Israel and Turkey. Two years later, Iranian-born Maryam Mirzakhani became the first woman to win Fields Medal in 2014.

Mirzakhani has been among the top scientists Iran has produced as women have outnumbered men in universities over the last decade or so. This is another marker of how Iran has shown extraordinary resilience despite all odds since 1979. And with a little more breathing space, which it has not had for over four decades, more changes and easing of dress code norms for women are inevitable as long as they are organic and not intended to be just an excuse for engineering another regime change. Such interventions earlier have been disastrous for both the region and the West.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

How Siege of Islam’s Holiest Shrine in Mecca Cast Long Shadow

The Mecca siege, Iranian revolution and Soviet invasion of Afghanistan back to back in the same year triggered a chain reaction and among other things fuelled Islamophobia, which has now escalated globally to epidemic proportions

The insurgents proved hard to dislodge as they carried advanced Belgian rifles and had planned their attack in detail.

By Sameer Arshad Khatlani

In November 1979, self-styled preacher Juhayman al-Utaybi and his 200 followers mingled with around 50,000 worshippers at Islam’s holiest shrine in Mecca. They appeared to be like regular pilgrims who gather in Mecca daily from around the world until they pushed aside the imam after the dawn prayers. The intruders seized the prayer leader’s microphone and took out handguns and rifles hidden in coffins brought to the shrine on the pretext of funeral services. One of them, Khaled al-Yami, soon began to read out a prepared speech announcing the coming of the Mahdi, the messianic deliverer in Islamic eschatology believed to be a divinely guided man with extraordinary powers to usher in an era of justice.

Yami claimed Muslims had seen Mohammed bin Abdullah al-Qahtani, the so-called Mahdi, in their dreams and now he was in their midst. He proclaimed that the end of days was near and that redeemer would restore justice as Juhayman directed his men to close the shrine’s gates, take positions in its minarets overlooking Mecca, and shoot anyone resisting. He would first pay homage to ‘the Mahdi’. His followers followed suit amid cries of ‘God is great.’

The worshippers, many of whom were foreigners and were initially unable to understand what was going on since the intruders spoke Arabic, tried to reach any exits that were still open, prompting the gunmen to fire a few gunshots. The bloodshed that followed was unprecedented as any violence is forbidden in Mecca as per the Quranic mandate. 

Juhyman and his men blatantly violated the mandate and fully controlled the shrine in about an hour and challenged the authority of the Saudi royal family whom they blamed for the degeneration of social and religious values through a modernization drive. He had earlier gone underground when authorities cracked down his ultra-conservative al-Jamaa al-Salafiya al-Muhtasiba group and wrote pamphlets criticising the royals for their ‘decadence’ and the clerics for colluding with them.

Juhyman believed Saudi Arabia needed a ‘heavenly intervention’ for salvation when he began preaching despite being poorly educated. He was involved in drug smuggling before repenting to find solace in religion but avoided addressing educated audiences as his classical Arabic, the language of Islamic scholars, was weak. 

Juhayman’s experience as a soldier in the Saudi National Guard, though, helped him organise the shrine’s takeover after identifying Qahtani as ‘the Mahdi’ as his attributes matched that of the messianic deliverer. It is believed that Mahdi’s first and father’s names will be similar to the prophet’s and will have a large forehead and a thin nose like an eagle. For Juhayman, Qahtani matched these attributes. But Qahtani was unconvinced initially and went into isolation before he was convinced that Juhayman was right and he was the ‘saviour’. 

In the run-up to the siege, rumours spread that Meccans and pilgrims saw Qahtani in their dreams in Mecca’s Grand Mosque holding Islam’s banner. The rumours coincided with Juhayman’s preparations in remote areas of Saudi Arabia for the takeover. 

The Saudi leadership found itself hamstrung as its key members were abroad. Crown Prince Fahd bin Abdulaziz al-Saud was in Tunisia and Prince Abdullah, the head of the National Guard, in Morocco. An ailing King Khaled and his defence minister Prince Sultan, who were left to coordinate the immediate response, failed to anticipate the scale of the problem and sent Saudi police to understand the scale of the crisis. The police proved no match to the rebels. Their cars were fired upon as they drove up to the shrine, prompting the National Guard to launch a hasty operation as the gravity of the situation became evident. 

The National Guard, too, found the insurgents hard to dislodge. Juhayman’s sharp-shooters carried advanced Belgian rifles and had planned their attack in detail forcing Saudi authorities to press paratroopers, special forces, and armoured units into service. A security cordon was thrown around the shrine and artillery fire was directed towards its minarets while jets and helicopters hovered in the air. 

The rebels repelled the attacks despite getting outgunned and outnumbered over the next two days while the Saudi forces tried to gain entrance into the Grand Mosque, a two-floor building mostly of galleries and corridors spread across hundreds of meters. Casualties mounted to the hundreds as a result.

The insurgents set fire to carpets to create clouds of smoke before they hid behind columns and ambushed Saudi troops. A man-to-man confrontation followed within a cramped space. The problems were compounded when some Saudi soldiers refused to fight, citing the shrine’s sanctity and prompted authorities to seek a fatwa backing the military to use as much force. The fatwa paved the way for anti-tank-guided missiles and heavy guns to take out the rebels stationed on the minarets. Armoured personnel carriers were separately rushed to breach the gates.

Qahtani, meanwhile, thought he could expose himself but soon found his immortality was a fallacy as bullets hit him. Juhayman remained in denial telling his followers not to believe those who said Qahtani was injured. They continued fighting until Saudi forces took control of the mosque’s courtyard and the surrounding buildings on the sixth day.

But the crisis was far from over as the rebels retreated to rooms and cells at the shrine convinced Qahtani was alive. The situation worsened with the rebels pushing into the catacombs and forced the Saudis to seek the help of French President Valéry Giscard d’Estaing, who dispatched three advisers from a counter-terror unit secretly. The French team stayed at a hotel in the nearby Taif and devised a plan of flushing out the insurgents by filling the shrine’s basements with gas. Holes were accordingly dug every 50 metres to inject gas through them with the help of grenade explosions into the corner where the insurgents were holed up down in the basement.

The plan succeeded. Juhayman and his surviving followers also ran out of ammunition and food and gathered in a small room with soldiers throwing smoke bombs through a hole made in the ceiling. They were soon forced to surrender but Juhayman was unrepentant when he met Saudi officials and just asked for water. Juhayman and 63 rebels were executed across eight cities over a month later but the siege cast a long shadow.

The crisis had a profound effect on Osama Bin Laden, who blamed the Saudi ruling family for desecrating the shrine. Laden felt the crisis, which has been described as the first such transnational terrorist operation as the rebels included men from Middle Eastern countries and the US, could have been solved peacefully. The response to the siege prompted him to organise al-Qaida to overthrow the Saudi monarchy and to end western influences in the region.

The siege also strengthened the clergy and halted Saudi Arabia’s modernization. It pushed the royals on an ultra-conservative path marked by measures such as the ban on women from driving and the closure of theatres, which took four decades to reverse. The Saudi government increased the allocation for the religious establishment in oil revenues among other concessions to deal with the aftermath of the crisis. This allowed the clergy to develop a network of charities and educational institutes globally to spread its ultra-conservative ideology.

An information blackout thanks to the snapping of phone lines for the first 24 hours created much confusion. The US pointed fingers at Iran, which blamed the Americans and the Zionists and sparked anti-American demonstrations across the world. American embassies were stormed but the siege largely remained obscured. The attention remained focused on Iran, where the American embassy was overrun after the revolution two weeks earlier, and Afghanistan following the Soviet invasion a fortnight later. 

The three back-to-back events triggered a chain reaction and among other things fuelled Islamophobia, which has now escalated globally to epidemic proportions.     

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Essence of Prophet Muhammad’s Teachings: Equality, Egalitarianism

Equality was the essence of the Prophet’s teachings, which first resonated with marginalised people such as women and slaves in seventh-century Arabia with entrenched notions of superiority

By Sameer Arshad Khatlani

Shortly before he passed away, Prophet Muhammad spelled his moral and ethical mandate for Muslims in his last sermon. He essentially reiterated his vision that was pivotal to his successes against possibly all odds. The Prophet declared all humans descended from Adam and Eve and there is no superiority ‘of an Arab over a non-Arab, or of a non-Arab over an Arab, a white person over a black person, or of a black person over a white person.’ He called for treating others justly to ensure that no one would be unjust to his followers. ‘You will neither inflict nor suffer inequity […] you have certain rights over your women, but they also have rights over you. […] Treat women well and be kind to them […]’

Equality was the essence of the Prophet’s last address and his life-long egalitarian teachings, which first resonated with marginalised people such as women and slaves in seventh-century Arabia with entrenched notions of superiority. He challenged inequalities based on kinship, tribal affiliation, and wealth, and triggered ferocious opposition from the elites such as Umayya, whose slave Bilal, an African, was among Islam’s first converts and prominent members of the budding Muslim community. Umayya tortured Bilal, who was known for his euphonious voice, to force him to renounce Islam. He would place a rock on Bilal’s chest to have him fall in line. Bilal, who was known to be close to the Prophet, refused to give in. He would go on to have the distinction of giving the first public call for prayers or azan to Muslims and marrying a woman from an important Arab clan.

Bilal’s social mobility illustrated how the Prophet transformed Arabia with social justice at the core of the transformative change he effected. He created a society, which took care of its weak and treated them with respect, uprooting an oppressive power and social structure that accorded an individual low or high social status as per nasab (kinship or lineal descent). The change did not come without trials and tribulations. The Prophet’s own turned against him. The persecution he faced forced his flight to Medina. He suffered assassination attempts and wars by much stronger adversaries. But he struck a balance between idealism and pragmatism, which helped him win him over even his worst enemies. He ended a cycle of reprisals and constant warfare and ushered in unity, order, peace, and justice. The Prophet united warring tribes and gave them a sense of community to eventually have them welcome him back to the city of his birth—Mecca.

The Prophet founded the first Muslim state in Medina and governed it as per the principles of socio-political justice. The principles were enshrined in the Medina Charter, which many consider the constitution of this state. They outlined the political rights and duties of the state’s inhabitants and sought to end conflicts among tribes and maintain peace among all its inhabitants – Muslims, Jews, Christians, and pagans.

The charter declared no Jews will be wronged and will be treated as one community with the believers. It sought to protect the religious rights of non-Muslims and was known as Sahifah Medina or Dustur Medina in Arabic. It was perhaps the first such written document incorporating religious and political rights. The charter specified means for conflict resolution and sought to promote mutual respect and acceptance. It underscored Muslim commitment to human lives and religious minorities in line with Quran’s mandate for Muslims to respect all previous messengers such as Jesus and Moses and to honour their followers. It recognised equality and the right to peaceful coexistence with all groups getting protection and rights to live as per their beliefs.

The Charter had its roots in infighting, which the Prophet ended by unifying communities. Muslim scholars have sought to revive its spirit to end the political violence in the name of religion, particularly since the 1980s in the name of fighting communism, which boomeranged and sparked a virulent form of Islamophobia. In January 2016, they put their heads together at a conference in Morocco reaffirming the values enshrined in the charter. Moroccan King Mohammed VI, who hosted the gathering, underlined the charter promoted unity, pluralism, and religious freedom. He sought the revival of its spirit for a more peaceful and inclusive world.

The Prophet also signed a charter of privileges with Christians in 628 and pledged them freedom of worship, movement, and protection in the event of war years after Ethiopia’s Christian kingdom offered asylum to some early Muslims when they faced persecution in Mecca. The Prophet allowed Christians from Najran in modern-day Saudi Arabia to worship in his mosque when he ruled Medina. The treaty he signed with the Christians pledged ‘there shall be no interference with the practice of their faith. […] No bishop will be removed from his bishopric, no monk from his monastery, no priest from his parish.’  The treaty reflected the Quranic spirit. The Quran says God protects ‘monasteries, churches, synagogues, and mosques in which the name of God is much mentioned.’ It calls Jews and Christians the ‘People of the Book’ 31 times and also refers to them as alladhīna ūtū al-kitāb (those who have received the Book), ahl al-dhikr (the people of remembrance). The Quran also addresses the Christians as ahl al-Injīl (the People of the Gospel). The Quran mentions the Jewish holy book Torah 18 times as a true revelation and source of guidance and wisdom.

The four Khulafa Rashidun (rightly-guided) caliphs Abu Bakar, Umar, Uthman, and Ali, the Prophet’s close companions, succeeded him and laid the foundation of Islam’s Golden Age, which produced icons such as polymath Ibn Isa, known in the West as Avicenna. The period between the eighth to the eleventh centuries marked the high point of this age marked by great strides in science and learning. For Islamic science expert Glen M Cooper, this era profoundly affected the development of empirical science. Cooper has argued the West ultimately became the heir of those scientific developments. For him, the contributions of Muslim scientists to medicine and the flourishing of science during the Golden Age of Islamic civilisation can be explained, in part, by basic Islamic religious beliefs and practices. British theoretical physicist Jim Al-Khalili wrote scholars and scientists of the Islamic Golden Age are no less worthy of mention in the history of science than Aristotle, Galileo, Newton, or Einstein. Among them, Ibn al-Haytham was the greatest physicist in the 2,000-year period that separated Archimedes and Newton. Polymath Al-Bīrūni is regarded as the Da Vinci of Islam. Mathematician and astronomer Al-Tūsi influenced Copernicus while Ibn Khaldūn is known as the father of social science and economic theory.

The golden age was the most remarkable period of scholarship and learning since Ancient Greece when the Islamic Civilisation spread across Europe, Asia, and Africa. Muslims produced rich literature, thought, and contributed to science. The quest for knowledge was among the primary goals of the Muslim rulers when Christian Europe followed outmoded teachings and Arabs mastered science. In an essay titled Questions on Natural Science Englishman Adelard of Bath, who left behind his traditional education at the cathedral schools of France and travelled to Antioch (Turkey) in the 12th century, cited the blind adherence of Europeans to intellectual orthodoxy. He wrote that Arabic science has freed man to explore the natural world with his own faculties and reason as a guide.

Medicine became a part of Islamic culture that espoused sound health. ‘Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease: old age,’ the Prophet advised his followers. Muslims over the centuries drew on traditional practices to make their medicine the world’s most sophisticated by the 10th century. The Islamic culture fostered a tradition of book-making that transmitted knowledge from one place to another when Europeans languished in the intellectual darkness. Crusades were a manifestation of this darkness for which distortions about the Prophet were used as a justification in an attempt to eliminate Islam and Islamic Civilisation.

The misrepresentations persisted even as Europe overcame its inferiority to the much intellectually advanced Islamic world to dominate the world. They gained a fresh currency in the aftermath of the 9/11 attacks. The incendiary comments of India’s ruling Hindu nationalist Bharatiya Janata Party (BJP) leaders have put a spotlight on these distortions. They echo medieval crusade chroniclers’ distortions in a futile attempt to overshadow an extraordinary legacy, which could be the panacea for many of the contemporary problems provided Muslims, in particular, understand its essence—justice and equality.  

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Misplaced Indian Exceptionalism & ‘Bad Muslim’ Myth

Misplaced Indian exceptionalism has perpetuated myths about the so-called Muslim world even as they fly in the face of facts

The tallest Hindu statue is located in Indonesia, the world’s most populous Muslim country and home to 12.7 percent of Muslims globally. Wikipedia

By Sameer Arshad Khatlani

In 2002, Indian Prime Minister Atal Bihari Vajpayee, otherwise projected as a rare ‘moderate’ in his Hindu nationalist Bharatiya Janata Party (BJP), fell back upon his core ideological characteristic—anti-Muslim rhetoric. He claimed wherever Muslims live, they do not like to do so in coexistence with others.

The sweeping Muslim-bashing was seen as Vajpayee’s attempt to rescue his standing among the hardcore elements of the BJP and its parent organisation, Rashtriya Swayamsevak Sangh (RSS). The hardliners were angry over his public chastising of Narendra Modi, who rose to become India’s Prime Minister in 2014, for the pogrom of Muslims under the latter’s watch as the highest elected official of the western state of Gujarat. Vajpayee is also believed to have privately pressed for Modi’s resignation amid global outrage over the pogrom and angered the hardliners further.

India has changed radically since 2002 under the political dominance of Hindu nationalists. The BJP has even given up its pretense. It no longer needs the ‘[liberal] mask useful only for theatre‘, as a colleague famously described Vajpayee, with BJP’s rise as a hegemon under Modi’s leadership since 2014. Muslim demonisation and dehumanisation are par for the course. They have been a staple of India’s media and political discourse over the last eight years, not to mention mob attacks, lynching, weaponisation of laws, and open calls for genocide.

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Much of this discourse revolves around the supposed wrongs of their co-religionists far away from the Indian shores to target India’s Muslims and unfounded demographic anxieties. The worries surround the supposed ballooning of the Muslim population and its threats to the country’s basic Hindu character. They are amplified through both traditional as well as social media, echoing the underlying message of Vajpayee’s comments back in 2002 in far cruder terms virtually 24X7. Wherever Muslims are in the majority, they do not let others exist is the broader messaging to ensure the political status quo by projecting BJP as the only bulwark against the so-called Muslim threat.

The increasing invisiblisation of the marginalised Muslim minority, accounting for 14 percent of the population, has been one of the manifestations of India’s radical transformation under the BJP. None of the 36 Indian states or federally administered territories have an elected Muslim head or chief minister. There is no Muslim elected official in 15 states; 10 have one each mostly in charge of the insignificant minority affairs. None of the ruling BJP’s 303 lawmakers in India’s lower House of Parliament is Muslim. BJP has not re-nominated its three Muslim lawmakers to Parliament’s Upper House. This means the lone Muslim federal Cabinet minister Mukhtar Abbas Naqvi, who heads the minority affairs ministry, will lose his position.

Even the so-called secular political parties, which are dependent on Muslim voters, have been trying to avoid being identified with Muslims, and forget about speaking up for them. In an April 2022 piece, journalist Shekhar Gupta noted they cannot afford to be seen close to Muslims or a Muslim cause and called it ‘suicidal in today’s electoral politics.’ Gupta wrote there is squeamishness about calling out targeting of the poorest Muslims, which he called a pattern. He noted that BJP has psyched the secular parties out. He added they are too paranoid to even be seen to be speaking up for them, for instance, most recently in the aftermath of violence triggered following processions of ‘lumpenised’ Hindus, who carried weapons and played provocative music in Muslim ghettos. Police actions have invariably followed such violence in what Gupta called ‘a 21st-century form of colonial-style collective punishment’ of demolition of Muslim houses.

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Gupta wrote no major political party would even hold a public iftar during the month of Ramadan, nor would many leaders be seen there. Modi has added to his appeal by shunning Muslims, publicly refusing to wear the Muslim skullcap while donning every possible Indian headgear, and ending the practice of hosting receptions to mark Muslim festivals. Bigotry, once confined to private spaces, has become a badge of honour and a tool for climbing up the ladder, particularly in the media and politics.

India’s servile Muslim leaders and public figures have not done the community any favours by pandering to the majoritarianism and exceptionalism of an India invulnerable to wrongs that happen in Muslim countries. Patronisingly regarded as the ‘good Muslim’, they are expected to acknowledge Hindu largesse towards Muslims in India, and the lack of such generosity in Muslim-majority countries. Muslim countries were again in the crosshairs of the belligerent Indian media amid the diplomatic row over the derogatory comments of two BJP functionaries about the Prophet Muhammad.

Veteran lawmaker Ghulam Nabi Azad’s tone-deaf farewell speech upon his retirement from the Indian Parliament’s Upper House in February 2021 reinforced what a ‘good Muslim’ requires for majoritarian validation. He portrayed a fantasized India and attacked Muslim-majority countries saying none of them have any reason to be proud of anything. He curiously months earlier complained about being ostracised and said many fellow Hindu Congress candidates have stopped inviting him to campaign for them fearing they will lose votes if a Muslim canvassed for them.

Azad echoed a favourite trope of the Hindu nationalists, who claim that no Muslim country is secular, and claimed Muslims fight themselves when they have no one left to battle. He called India the safest for minorities, claiming religious plurality comes naturally to India. Azad got an ovation for riding roughshod over his fellow Muslims by avoiding any mention of the troubles they faced under the BJP, whose ideological forefathers wanted them to stay in India ‘wholly subordinated to the Hindu nation, claiming nothing — not even citizen’s rights.’

Azad was way off the mark and particularly vis-a-vis southeast Asia, a bastion of religious coexistence and home to 25 percent of Muslims globally. Indonesia and Malaysia, two of the region’s Muslim-majority countries, in particular, are the biggest refutation of BJP-RSS’s standard propaganda. That the world’s tallest–Garuda Vishnu Kencana—and sixth-highest Hindu statues are located in Indonesia and Malaysia speaks volumes, especially about the status of the Hindu minorities in these countries.

Indonesian President Joko Widodo inaugurated the Garuda Vishnu Kencana at a ceremony in Bali in presence of the country’s top leaders including one of his predecessors, Megawati Soekarnoputri, in September 2018. Thousands attended the ceremony, where traditional dancers performed and fireworks lit up the night sky in a grand celebration of Indonesian multiculturalism. Speaking on the occasion, Widodo called the statue a masterpiece and a source of pride for Indonesia. He said the statue shows the nation has not only inherited extraordinary masterpieces such as the ninth-century Buddhist temple complex Borobudur and Hindu temple complex Prambanan but is able to create globally-recognized cultural masterpieces such as Garuda Vishnu Kencana. He called the statue, which was completed after 28 years, a historical footprint of Indonesia.

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The 75m tall sculpture of the Hindu God Vishnu sitting astride the mythical bird Garuda, said to be his companion and vessel, atop Ungasan Hill in the Garuda Vishnu Kencana Cultural Park is the world’s largest copper statue and the third tallest. With a wingspan of 65m, it stands on a pedestal, making its total height (121m) 30m taller than the Statue of Liberty. With his eyes half closed, the statue showcases Vishnu, who is seen as the preserver and protector of the universal equilibrium, in a meditative state, riding on Garuda’s back. 

The statue is the centrepiece of Bali, a Hindu enclave in Indonesia, the world’s most populous Muslim country and home to 12.7 percent of Muslims globally. Hindus form two percent of the country’s population and 90 percent of them—around 3.4 million—are concentrated in Bali, one of Indonesia’s developed parts, where only five percent of the people live below the poverty line against 12 percent nationally. Hindus in Indonesia also include those who converted to Hinduism in the 1960s and 1970s in Java and the Indian Hindu diaspora. In Indonesia’s Lombok, Hindus and Muslims jointly pray at the 18th-century Pura Lingsar Temple complex. 

Indonesia’s national airline is named after Garuda. Another deity Ganesh’s picture adorns the country’s currency notes highlighting Indonesia’s official promotion of syncretism. A 16-feet high white and gold statue of Saraswati, the Hindu Goddess of learning and wisdom, atop a lotus was installed on the premises of the Indonesian embassy in Washington in 2013 to honour the country’s Hindu population. President Susilo Bambang Yudhoyono made blessings of Saraswati ‘in the name of Allah, the most benevolent,’ and spoke about religious tolerance when he presided over the installation ceremony. The Huffington Post reported long sleeve blouses and headscarves of observant Muslims contrasted with the brightly coloured strapless and tight sarongs of Balinese dancers at the ceremony. It noted there were some moments during the celebration where the faiths abutted but did not clash, summing up the essence of Indonesia.

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In neighbouring Malaysia, the 140-feet high gold-painted statue of Murugan outside the capital Kaula Lumpur is an emblem of the Muslim-majority country’s multiculturalism and pluralism. It is the world’s largest statue of the deity and the sixth tallest Hindu sculpture located near the base of a 272-step flight to a Hindu temple in Batu Caves. Malaysia Prime Minister Tun Abdul Razak Hussein visited the temple in 1971 to recognise Thaipusam, which commemorates Murugan’s victory over the demon Surapadman as well as the deity’s birth, as a national festival. 

The 140-feet high gold-painted statue of Murugan outside Kaula Lumpur is the world’s largest of the deity and the sixth tallest Hindu sculpture.

People of the Indian-origin, mostly Hindus, account for eight percent of Malaysia’s population. They are the third largest ethnic group in Malaysia and have held key positions in the country. Indian-origin Datuk Seri S Samy Vellu has been among one of the longest-serving ministers (1979 to 2008) in Malaysia. Gobind Singh Deo, Kulasegaran Murugeson (human resources) and Xavier Jayakumar (water, land, and natural resources), Waytha Moorthy Ponnusamy (national unity and social well-being), and Sivarasa Rasiah were ministers of Indian origin in Mahathir Mohamad’s last government (2018-2020). In 2020, Saravanan Murugan, another Indian-origin politician, succeeded Murugeson as the human resources minister. Edmund Santhara Kumar Ramanaidu is the second Malaysia-Indian minister in Prime Minister Muhyiddin bin Mohamad Yassin’s government.

Tunku Abdul Rahman, the first prime minister, ensured the representation of all ethnic communities including Indians. His rule ushered in harmony and political freedoms. Rahman’s United Malays National Organisation formed a multi-ethnic coalition, which was later expanded and came to be known as Barisan Nasional. The coalition included the Malaysian Indian Congress and governed the country from 1957 to 2018.

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Misplaced Indian exceptionalism has fostered the kind of ignorance, to put it mildly, Azad’s farewell speech represented. It has perpetuated the myth of the essentially ‘bad Muslim’ in the so-called Muslim world, which flies in the face of the fact that around two dozen Muslim-majority countries identify themselves as secular. The secular Muslim-majority nations include Indonesia, which embodies pluralism in every sense, and refutes the wilful inaccuracies of Vajpayee’s April 2002 speech, which have become a pandemic now. And ironically he made the speech upon his return from south-east Asia.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Furore over remarks against Prophet marks shift in Arab perception of India

The sweeping tendency to see Muslims as a historical adversary, and the promotion of black and white history to suit this narrative has overshadowed India’s centuries-old mutually enriching ties with the Arab world

By Sameer Arshad Khatlani

The high point of Islamic civilization between the eighth and the eleventh century coincided with Baghdad’s centrality to global trade, knowledge, science, and scholarship. It drew people from around the world to the city and by the ninth century, Baghdad had Greek, Indian, Chinese, and Armenian quarters apart from Jewish and Christian suburbs. The diversity also led to an exchange of knowledge that facilitated the development of some of the pivotal scientific ideas. A text that a merchant from India brought to Baghdad in the eighth century first introduced nine numerals and zero and changed the face of mathematics. It made multiplication and division simpler as well as helped develop the decimal system and calculus, which is vital to almost all branches of science and underpins important discoveries in physics.

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Scholars such as polymath al-Khwarizmi, whom algorithms are named after, built on these ideas to create what has been described as “the Arabic hegemony” in mathematics. The Arabs helped the new system of numerals, which Europeans called Arab numerals, to reach Renaissance Europe even as Arabs continue to correctly call them Hindsa (the Indian numerals). The Arab world’s age-old links with India have enabled such mutually-enriching exchanges for centuries and have had Arabs hold Indians in high esteem. Over the recent decades,  Arabs have associated India with Gandhian ideals of religious coexistence. 

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The furor over the derogatory comments ruling Hindu nationalist Bharatiya Janata Party (BJP) functionaries made about the Prophet Muhammad underlines a shift in how the Arabs have perceived India. The Arabs appear to have finally begun to grasp the radical changes India has undergone since BJP emerged as a hegemon in Indian politics. The comments were a new low in what has been a staple of India’s Islamophobic political and media discourse over the last eight years. They marked a tipping point for Arab countries, where people have been trying to wrap their heads around the situation in India.

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The increasing weaponization of history in India through its narrow interpretation has blurred lines between myths and reality. The sweeping tendency to see Muslims as the monolithic other; a historical adversary and the promotion of black and white history to suit this narrative has overshadowed India’s collaborative and mutually enriching ties with the Arab world. Thanks to the collaborative ties, Panchatantra, one of India’s most significant contributions to global literature, found its way to the rest of the world through its Arabic translation. Kalila wa Dimna, an anthology of Indian fables, has been among the most popular books in the Arab world for over a millennium. Ibn Mukaffa compiled the book in the eighth century from the fables sourced from Panchatantra to engaging philosophers in the wisdom of its tales.

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Alf Laylah wa Laylah (The Arabian Nights/One Thousand and One Nights), which has for centuries influenced storytelling and inspired generations of writers and is known as the Arab world’s biggest contribution to literature, may also have an Indian link. Novelist Salman Rushdie has argued the iconic book’s probable origin is Indian. In a New York Times piece in May 2021, Rushdie wrote Indian story compendiums too have a fondness for frame stories, for Russian doll-style stories within stories, and animal fables. He added somewhere around the eighth century, these stories first found their way into Persian. Rushdie cited surviving scraps of information and wrote the collection was known as Hazar Afsaneh (a thousand stories). Rushdie referred to a 10th-century document from Baghdad and added it describes the Hazar Afsaneh and mentions its frame story about a king who would kill a concubine every night until one of them manages to delay her execution by telling him stories. 

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The Arabs began acquiring Sanskrit texts before they sourced nearly all of the Graeco-Roman philosophical and scientific works to usher in the Islamic Golden Age. In 771, an Indian delegation visited Baghdad carrying a library. The brilliance of its texts is believed to have prompted the commissioning of their translations into Arabic. Indian mysticism was among the subjects the Abbasids, who helmed the Golden Age from the eighth century onwards, tapped into. 

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A courtyard at the tomb of a Sufi saint in Baghdad signifies Indo-Arab links in the spiritual realm. It commemorates Sikhism founder Guru Nanak’s stay there during his 16th-century journey through Arabia for inter-religious dialogue. Nanak, who is believed to have gained deep insights into Islam thanks to the journey, founded Sikhism as a monotheistic religion drawing from Islam as a synthesis between two of India’s major faiths.

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In Kerala, the Cheraman Juma Masjid, believed to be the oldest mosque in the southern Indian state, also attests to deep India-Arabia links. Linked to mythical ruler Cheraman Perumal, who, the story goes, saw the moon splitting into two either in his dream or from his palace. Arab traders are believed to have told him how the miracle was associated with the Prophet. This is said to have prompted Perumal to travel to meet the Prophet in Mecca, where he is believed to have died as a Muslim. A friend of Preumalis is said to have later built the Cheraman Juma Masjid in the seventh century. 

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The 8.9 million strong Indian expatriate community in the Arab world represents the continuing symbiotic relationship. The remittances they send have often surpassed India’s other sources of capital inflows. The remittances constituted 2.7 percent of the country’s GDP in 2017 and double the spending (1.15% GDP)on healthcare. Over $30 billion from the region accounted for nearly half of the total remittances of $69 billion India got in 2017. Remittances of over $10.5 billion in 2017 from Saudi Arabia, where almost a quarter of 17 million Indians around the world lived, was the most significant contribution to the flow of capital from a single country.

Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

The Truth About Prophet Muhammad’s Marriages

The incendiary comments of India’s ruling Hindu nationalist Bharatiya Janata Party (BJP) leaders about the Prophet Muhammad mark a new low in their anti-Muslim rhetoric but essentially echo medieval crusade chroniclers’ distortions  

By Sameer Arshad Khatlani

For crusade chroniclers in the Middle Ages, writes historian John Tolan, the Prophet Muhammad was either ‘a golden idol that the “Saracens” [Muslims] adored or a shrewd heresiarch who had worked false miracles to seduce the Arabs away from Christianity.’ Tolan notes the depictions made the Prophet ‘the root of Saracen error and implicitly justified the crusade to wrest the Holy Land’ from Muslim control. The crusades were not just wars but a divinely argued bid to eliminate Islam and Islamic civilisation, which arose in the seventh century and made pivotal contributions to literature, learning, thought, and science. An estimated 40,000 Jews and Muslims were killed in the first crusade in the 11th century on Pope Urban II’s call.

The misrepresentations of the chroniclers persisted in modified forms in the European discourse. They have been used to justify the colonization of Muslim lands and to promote missionary activities since Europe overcame its inferiority to the much intellectually advanced Islamic world by becoming capable of original science, which Muslims dominated for over 600 years. The distortions gained a fresh currency beyond the western world in the aftermath of the 9/11 attacks as demagogues globally sought to tap into Islamophobia to disenfranchise Muslims and delegitimize their genuine aspirations and grievances.

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Distortions about the Prophet and character assassination related to his marriages have been an important part of the ideas these misrepresentations shaped. Much of this has centered around his polygamy and betrothal to Aisha. The incendiary comments of India’s ruling Hindu nationalist Bharatiya Janata Party (BJP) leaders, who are known for their deep antipathy towards Muslims, about the Prophet Muhammad have put a spotlight on these distortions. They mark a new low in their anti-Muslim rhetoric but essentially echo medieval crusade chroniclers’ distortions amid a shrinking space for Muslims with the emergence of the BJP as a hegemon in Indian politics.  

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The Prophet in reality lived mostly a monogamous life. He was 25 at the time of his first marriage to his employer, Khadija, who had been married twice before and had children. The union lasted for over 25 years. In a society where polygamy was a norm, Khadijah remained his only wife until her death. After Khadijah’s passing, a woman named Khawlah bint Hakim is reported to have suggested to the Prophet to either marry Aisha, who was unmarried, or Sawdah, a divorcee, to look after his daughters as he was busy with preaching.

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When Hakim proceeded following the Prophet’s go-ahead, both proposals were accepted. Since they were made on his behalf, he could not have backed out as per tradition. He married both but only consummated the marriage with Sawdah, who was of the Prophet’s age. Aisha came to the Prophet’s home years later at her father’s insistence. In his book No God but God: The Origins, Evolution, and Future of Islam, Reza Aslan notes the Prophet’s union with nine-year-old Aisha was just a betrothal. The marriage was not consummated until after she reached puberty and became eligible for marriage as per norms in Arabia.

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Islamic theologian Javed Ahmad Ghamidi has argued that the Prophet agreed to send the proposal for marriage when he learnt Aisha’s parents were looking for a match for her and that they would not have been doing so if she had been just nine-year-old. He has maintained she was aged around 20. Ghamidi notes the Prophet spent almost 25 prime years of his life in the companionship of a single wife, Khadijah, and never thought of having a second wife and remarried only when his first wife died. The Prophet’s second wife was a 50-year-old widow. According to Ghamidi, the Prophet delayed bringing Aisha home for years so that his older wife taking care of his household did not complain of any lack of attention.

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For Ghamidi, only someone with a sick mind can think that at 55, the Prophet suddenly became obsessed with multiple marriages. He argues in the last eight years of his life, the Prophet married eight more women for the sole reason of taking care of the widows of those killed in the battles of Badr and Uhud:

… [it] became a collective issue faced by the small state of Medina. The Quran, therefore, stated that if the relatives and guardians of these orphans thought that they would not be able to take care…since it was no easy a task to be able to do it alone, they should marry the mothers of the orphans. This appeal was made by God…. It was but natural that the Prophet…take the lead in responding to it.

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The Prophet married further to honour women, who were held as captives in military campaigns, and to lead by example in liberating enslaved people. In his book, Aslan notes wars resulted in hundreds of widows and orphans who had to be provided for and protected by the community even as the Quran calls monogamy the preferred model of marriage. The Quran says ‘no matter how you try, you will never be able to treat your wives equally.’

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Aslan argues the community that Muhammad was trying to build in Yathrib, following his flight from Mecca, would have been doomed without polygyny.  He writes Muhammad married nine women in the course of 10 years in Yathrib mostly for political reasons. ‘…as Shaykh of the Ummah, it was Muhammad’s responsibility to forge links within and beyond his community through the only means at his disposal: marriage.’ He married Umm Salamah to forge a relationship with the Makhzum, a powerful Meccan clan. ‘His union with Sawdah—by all accounts an unattractive widow long past the age of marriage—served as an example to the Ummah to marry those women in need of financial support,’ writes Aslan.

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Aslan notes that Jewish patriarchs Abraham and Jacob; the prophets Moses and Hosea; the Israelite kings Saul, David, and Solomon; and nearly all of the Christian/Byzantine and Zoroastrian/ Sasanian monarchs, all Shaykhs in Arabia had either multiple wives, multiple concubines, or both. In the seventh century Arabia, a Shaykh’s power and authority were largely determined by the size of his harem. Aslan writes the most shocking aspect of Muhammad’s marriages is not his 10 years of polygamy in Yathrib, but 25-year monogamy in Mecca, which was almost unheard of at the time. Yet medieval Popes of the crusades, the European Enlightenment philosophers, and American evangelical preachers alike have subjected the Prophet to vicious attacks over hundreds of years over his marriages, especially with Aisha.

The distortions are a legacy of the Dark Ages when Europeans languished in the intellectual darkness mired in barbarism after squandering ancient Greece and Rome’s achievements while the Muslim world carried the light of learning, which eventually paved the way for the Renaissance and Enlightenment. It is high time that they are dispensed with for a more inclusive world when Abrahamic religions in particular have more that unites rather than divides them.

Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Indonesia: Beacon Of Hope In Times Of Bigotry 

The Indonesian state promotes the coexistence and diversity needed to keep together a country of multiple languages, geographies, and faiths

Indonesia is the world’s most populous Muslim country and home to 12.7 percent of Muslims globally.

By Sameer Arshad Khatlani

From a backwater to one of the world’s most popular tourist destinations, Indonesia’s westernmost Island of Bali has come a long way over the last four decades. It is also no longer just a beach destination for around 20 million tourists, who visit the island annually. Bali has emerged as a lifestyle destination; a gourmet getaway with an array of gastronomic delights. Babi guling, traditionally served on special occasions such as weddings, is among the most sought-after dishes at open-air restaurants dotting Bali. Literally meaning ‘turning pig’, babi guling is the roasted suckling pig dish made with garlic, ginger, and turmeric. Tender and juicy, the delicacy is cooked on a hand-turned skewer over the fire.

Foodies relishing the pork dish is a rare sight in Indonesia, the world’s most populous Muslim country and home to 12.7 percent of Muslims globally. Pork is forbidden in Islam and Muslims consider pigs unclean. But Muslim dietary restrictions are not applicable in Bali, a Hindu enclave. Hindus account for Indonesia’s two percent population. Around 90 percent of them or around 3.4 million Hindus are concentrated in Bali. Virtually every street has a temple dedicated to Hindu gods in Bali, which is among Indonesia’s most developed parts with just under five percent of the people below the poverty line compared to 12 percent nationally.

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The world’s tallest Hindu statue of the God Vishnu sitting astride the mythical bird Garuda, said to be his companion and vessel, is also located in Bali and is one of the region’s centrepieces. The 75m high sculpture is known as Garuda Vishnu Kencana. Atop Ungasan Hill in the Garuda Vishnu Kencana Cultural Park, it is the world’s largest copper statue and the third tallest. With a wingspan of 65m, it stands on a pedestal, making its total height (121m) 30m taller than the Statue of Liberty. The statue showcases Vishnu, who is believed to be the preserver and protector of the universal equilibrium, in a meditative state, riding on Garuda’s back with his eyes half closed. 

President Joko Widodo inaugurated the sculpture in September 2018 at a gathering of thousands of people including the country’s top leaders and one of his predecessors, Megawati Soekarnoputri. Traditional dancers performed and fireworks lit up the night sky in a grand celebration of Indonesian multi-culturalism at the inauguration ceremony of the statue. Widodo, in his address at the event, called the statue a masterpiece and a source of Indonesia’s pride. He said the statue shows his country has not only inherited extraordinary masterpieces such as ninth-century Buddhist temple complex Borobudur and Hindu temple complex Prambanan. Widodi said they are capable of creating cultural masterpieces such as Garuda Vishnu Kencana. He called the statue, which took over 28 years for its completion, a historical footprint of Indonesia.

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Hindus in Indonesia also include converts who adopted Hinduism in the 1960s and 1970s on the neighbouring Java island and over 100,000-strong Indian Hindu diaspora community, mostly Tamils and Sindhis, in places such as the capital Jakarta and Sumatra’s Medan. In the Muslim-majority island of Lombok, both Hindus and Muslims, adhering to the Waktu Telu tradition, pray at the Pura Lingsar Temple complex. Built in 1714, the complex nestled in rice fields is a multi-denominational site for Hindus and the followers of Waktu Telu and includes a lily-covered pond devoted to Lord Vishnu.

Indonesia, where the national airline Garuda is named after the Hindu god Vishnu’s vehicle and the country’s currency notes carry another deity Ganesh’s picture, promotes the coexistence and diversity needed to keep together a country of multiple languages, geographies, and faiths. Its moderate and syncretic approach to religion complements its belief in Islam. The ceremony for the installation of a white and gold statue of Saraswati, the Hindu Goddess of learning and wisdom, to honour the country’s Hindu population on the premises of the Indonesian embassy in Washington in 2013 illustrated this. Indonesian President Susilo Bambang Yudhoyono presided over the ceremony on the Jewish New Year. He made blessings of Saraswati ‘in the name of Allah, the most benevolent,’ and spoke about religious tolerance. 

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Hindus account for Indonesia’s two percent population with around 90 percent of them or around 3.4 million Hindus concentrated in Bali. Alamy Stock Photo

Yudhoyono also participated in the ceremony for the statute’s purification. Mayor Anak Agung Gde Agung from Bali’s Badung and the sculptors of the statue performed the ritual for it. They burnt incense and offered palm leaves and fruits to the deity. The holy water needed for the ritual was transported on Yudhoyono’s plane from Bali to avoid restrictions on carrying liquids on regular flights. Agung sprinkled the statue at the ceremony, where Yudhoyono underlined Islam as a religion of peace while denouncing the so-called Islamic State and calling for ‘more love, tolerance, and knowledge.’

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Dino Patti Djalal, the then Indonesian Ambassador to the US, told news website npr.org that the 16-feet high statue atop a lotus in front of the embassy of the country with the largest Muslim population says a lot about the religious freedom in Indonesia. Sculptors were flown from Bali to carve the statue on-site of the goddess worshipped on Basant Panchami as the embodiment of learning. Yellow is Saraswati’s favourite colour. Basant Panchami is celebrated at the onset of spring when yellow flowers of the mustard crop bloom.

Basant Panchami is celebrated as Hari Raya Saraswati (the great day of Saraswati) in Bali, marking the beginning of the Pawukon calendar. Prayers are organised at homes, educational institutions, and public places to mark the festival. Teachers and students dressed in brightly coloured clothes carry cakes and fruits to schools for temple offerings. 

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The installation of the statue was not decided on religious grounds alone but more for what it symbolised. The Hindu goddesses represent education, creativity, and music. A swan and a peacock flanking Saraswati represent beauty and pride sans ego and vanity. Saraswati idol holds a book depicting learning. A stringed instrument (veena) of the goddess represents the harmonising of mind and body. Prayer beads of Saraswati depict spiritual knowledge. Saraswati represents simplicity and elegance. She is depicted wearing a white dress representing knowledge for overcoming darkness and ignorance.

The statue was installed over a decade and a half after the 9/11 attacks globally sparked a virulent form of Islamophobia. Indonesia remains a beacon of hope as state-sponsored bigotry tears apart large parts of the world with Muslims being mostly at its receiving end. The statue is among its best reminders. Djalal told npr.org that the goal of installing it was to have the sculpture as a symbol of religious tolerance. Busts of national heroes and flags otherwise adorn the embassies in Washington’s Embassy Row. Sculptures of Winston Churchill, the UK’s Prime Minister in the 1940s, Mustafa Kemal Atatürk, the founder of the Turkish secular republic, and Mahatma Gandhi, in loincloth and sandals, adorn the British, Turkish, and Indian missions nearby.

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At the Saraswati statue installation ceremony, long sleeve blouses and headscarves of observant Muslims contrasted with the brightly colored strapless and tight sarongs of Balinese dancers at the event. In its report on the ceremony, the Huffington Post noted this and added that there were some moments during the celebration, where the faiths abutted but did not clash, and in essence summed up what Indonesia is about.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan

Babylon Brigade: Christian Militia That Fought ISIS On Muslim Cleric’s Call

Grand Ayatollah Ali al-Sistanis fatwa urging able-bodied men to assist Iraqi forces in fighting ISIS was a turning point in the war on ISIS

By Sameer Arshad Khatlani

Grand Ayatollah Ali al-Sistani, the 91-year-old head of Iraq’s clerical establishment Hawza, is known to be reclusive. He mainly issues messages through his representatives and rarely appears in the public, on the television, or receives visitors. Sistani, however, made an exception when he hosted Pope Francis at his modest home on Najaf’s Rasool Street. Sistani stood outside his austere meeting room to greet the pope when Francis walked a few hundred meters to meet the ayatollah for the 40-minute meeting in March 2021. Francis, the head of the world’s 1.2 billion Roman Catholics, took off his shoes before white doves symbolizing peace were released when the pontiff entered the doorway. He cradled Sistani’s hands during the meeting as the two discussed ways of stopping violence in the name of religion.

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Sistani told Francis that Iraq’s Christians deserve to ‘live like all Iraqis in security and peace and with full constitutional rights’ as Francis thanked the ayatollah for raising ‘his voice in defense of the weakest and most persecuted.’ The meeting came amid increasing acknowledgment of Sistani’s role in unifying Iraq, which helped it defeat the so-called Islamic State of Iraq and Syria (ISIS), the terrorist group masquerading as Caliphate, in July 2017.

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Sistani’s fatwa urging able-bodied men to assist Iraqi forces in fighting ISIS was a turning point in the war on ISIS. It encouraged thousands of volunteers to sign up for Popular Mobilization Forces better known by its Arabic acronym Hashd to fight the group. ISIS controlled a bigger territory than Austria and 40% of Iraq and a third of Syria at its peak when the Iraqi state almost collapsed when its American-trained forces fled Mosul in June 2014 and allowed the terrorist group to overrun the city.

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Francis’s visit would not have been possible without the bridge-building Sistani played a key role in and helped unify the country to take on ISIS effectively. ISIS’s brutality triggered a sense of urgency that helped Iraqis rise above regional, ethnic and sectarian divides to help defeat it. Rayan al-Kildani’s Christian Babylon Brigade militia was among those who fought ISIS under the Hashd umbrella. A resident of a predominantly Christian village in a mountain range with crosses even taller than lampposts every 100m near Mosul, Kildani described to BBC in 2016 how they fought side by side with the Muslim militias. Kildani added they have really good defense forces now and no one is ‘going to do anything bad to the Christians’ and that their suffering is over.

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Francis echoed Kildani when the pontiff visited Mosul as the Iraqi government rolled out a red carpet for him. Children in festive dresses lined the streets and waved Iraqi flags to welcome Francis as he arrived at Mosul’s Hosh al-Bieaa Church Square years after the city was virtually reduced to rubble in the fighting against ISIS. He said Christians received assistance from Muslims when they returned to the town. Francis underlined the need for reaffirming their conviction ‘that fraternity is more durable than fratricide, that hope is more powerful than death, that peace more powerful than war.’ His audience held olive branches as Francis led prayers in Mosul.

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The pontiff led the first prayers at the renovated Church of the Holy Immaculate Conception, which was damaged during the war, in the Christian town of Qaraqosh, where Christians trace their roots back to almost as far as Jesus’s lifetime. He visited Mosul as a pilgrim for peace and said terrorism and death never have the last word. The pope said even amid the ravages of terrorism, they can see, with the eyes of faith, the triumph of life over death. He referred to Iraq’s history of pluralism and hoped its legacy would be ensured. Francis called religious, cultural, and ethnic diversity ‘a hallmark of Iraqi society for millennia.’ He said it is a precious resource on which to draw, not an obstacle to be eliminated.

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A cross made from wooden chairs from churches across the region was also erected in Mosul’s Church Square in the honour of Francis, who visited Erbil in northern Iraq to express his gratitude to the local community for offering refuge to Christians during the war on ISIS.

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Prime Minister Mustafa al-Kadhimi earlier welcomed Francis when he arrived in Baghdad. A choir was also arranged for the pope when he entered the airport. Crowds waved Iraqi and Vatican flags as Francis left for a welcome at the presidential palace. Traffic circles en route were decorated with the Vatican’s yellow and white flags. At the presidential reception, the pope spoke about Iraq’s diversity, which he said is to be treasured. He addressed leaders of several denominations at the cathedral of Our Lady of Salvation in Baghdad and held a mass at the Chaldean Catholic Cathedral of St Joseph.

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The papal visit was a major boost to inter-faith harmony in Iraq as it emerges from terrorism, dictatorship, occupation, and the civil war. As the New York Times rightly emphasized: ‘[…] in some ways [Sistani is] an ideal interlocutor for Francis: holy, credible and powerful. His decisions carry weight.’ Theirs was a meeting of the minds. It was a step towards realizing unity among the world’s major faiths. The pope made a case for it at a multi-faith gathering he addressed during the same trip in Iraq’s Ur, which is believed to be the birthplace of Abraham, whom Muslims, Christians, and Jews trace their roots to. Francis quoted a passage in the Bible in which God asks Abraham to look at the stars and imagine how countless his offspring will be. He emphasized Abraham saw the promise of his progeny in the stars. ‘[…] he saw us,’ Francis said, referring to Muslims, Christians, and Jews. The pope urged his audience to see in the stars a message of unity while underlining they illuminate the darkest nights because they shine together.

Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan