The Need for Effective Discourse after 7/7
‘The need for effective discourse after 7/7’
B.D.S, M.A, Ph.D
Dr. Sibtain Panjwani
B.D.S, M.A, Ph.D
This article seeks to explore why the need of the time is for British Muslims to change the political discourse amongst themselves as well as with others to effectively discuss key issues affecting them. Without an open-minded, rational, scholarly and patient approach to socio-political issues, British Muslims will be increasingly enclosed within their own communities and be ostracised as a result of their lack of political activeness, which will have an adverse effect on their human rights. This introspection must also be met by legislators, government ministers, media policy-makers and the police with the aim of engaging with British Muslims in an objective and just manner.
ÔøΩIn particular, those in positions of influence and power must be able to obtain and promote correct information about Islam so that the religion is not abused or irrationally attached to fanatical and negative ideas. Thus, the meeting of two welcoming minds is imperative – especially after the tragic London bombings which have caused shock, instability and reflection. Let us hope that this reflection is a positive one in a diverse British society. The address of this article is not to take a ‘them and us’ approach, as if British Muslims are separate from society but to discuss issues relating to them. This can only be done by focusing on them as a group, just like any other group in society.
Today, British Muslims are a community under intense scrutiny as a result of bombings carried out by murderers who have used Islam for their own single-minded and destructive objectives. There is a real danger that the resulting psychological ethos creates genuine fear that if a Muslim defends his religious independence or freedom, he is more likely to be considered less loyal to Britain. If he meets with his fellow Muslim brothers in order to discuss current affairs, he is more likely to be meeting with the purpose of exercising, at a later date, his fundamentalist activities. If he allies himself against the war in Iraq, this is likely to be regarded as an Islamically fanatical act. In short, political acts by Muslims, especially those that are contrary to our foreign policy or interests as a country, can be imputed to fanaticism or fundamentalism. But what is most peculiar is that if a non-Muslim British citizen carries out the same types of acts, this is regarded as an expression of their political freedom and democratic right.
These feelings of fear and insecurity can only be eradicated by mutual understanding and respect towards British Muslims and their status as citizens of Britain. Specifically, there is a need for continuous and open discourse within British society that is based upon the fundamental acceptance of British Muslims as an integral part of the United Kingdom. In turn, British Muslims need to engage within the social, political and media space available to all citizens of the UK.
The current populist discourse
Currently, the populist discourse within Islamic centres in the UK relate to the historical experience of disadvantage, secularisation and globalisation that have relegated or negated Islamic values and the two billion Muslims (approximately) living in the world. There is a realisation that these processes have not achieved much for the Islamic Ummah worldwide and have contributed to poverty and loss of life for Muslims. This is compounded by the negative image of Islam and Muslims portrayed by the media which directly affects the way British society thinks about Muslims. This is further reinforced by British Muslims’ own personal experiences of deprivation and discrimination as they innocently get caught in the war against terror. Under these dynamics, the sense of ease fades away and doubts and uncertainties of the future creep in. What is the natural reaction for British Muslims? To withdraw from society and search for safety within their own communities.
This populist discourse within British Muslim communities needs to change. It needs to adopt a positive tone of interaction rather than seclusion. It is true that British Muslims are increasingly being isolated by the rising Islamophobic attitude but this must be tackled through activeness rather than defensiveness. Remaining in the latter posture is dangerous as British Muslims are essentially opting to limit their voice on their status and rights in society.
There is no doubt that the tragic event of 7th of July 2005 was a defining moment that requires introspection from all those who inhabit Britain. On that day, British Muslims were as appalled and shocked as the rest of their fellow citizens of the United Kingdom. And, British Muslims are as resolved in their determination as any other group in the UK to bring the perpetrators to justice. Sadly, some commentators have used the current climate of uncertainty to promote a narrow-minded view of ‘Britishness’ to call into question the identity and loyalty of British Muslims as citizens of the UK. Britishness diverges within and between many groups who make up the diverse culture in Britain and Muslims are no different in drawing their Britishness from their own experiences. Identity or loyalty is not an issue for the British Muslim as it appears to be for others and, inadvertently, we should not be making one either.
The recent surveys by the Islamic Human Rights Commission[1] reveal that while there is overwhelming acceptance by British Muslims of their rights and obligations as British citizens, there are at the same time, a good number of British Muslims whom perceive that the wider (host) society are generally hesitant, if not reluctant, to accept them as a ‘natural’ part of British society.ÔøΩ Therefore, while many have become citizens, have British passports and take pride in calling themselves as British citizens, their emotional ties of being a citizen are not being fulfilled. Therefore, there is a need to create an ethos within this country that seeks to promote British Muslims as part of a solution to varied problems that affect all those who reside in Britain and not to be condescendingly treated as alien citizens or a problematic minority. This can only be done when there is proactive engagement between British Muslims and the rest of British society and its institutions.
Thus, we now need to search for common ground using a conceptual framework which emphasises shared and positive values like respect, justice, honesty and dignity. Islam is probably the most universal and versatile religion to adapt itself to any society, at any time because its approach is based on promoting peace and security – ‘Islam’s’ literal meaning being ‘peace.’ Conceptually, therefore, Islam welcomes and encourages harmonious coexistence. Along with other faith communities, British Muslims are able to offer beneficial values and notions that keep the human agent active, rational and transcendental without sacrificing his/her religious principles.
Participating in the political process
As part of this reflective process, it is imperative that we evaluate our own political processes and decision-making capacities that are currently used within our community institutions. We need to work out whether these processes have served us well to gain equal rights under the law and to fulfill our responsibilities as valuable citizens of the United Kingdom. It is a well-known fact that compared to Muslims in Europe, British Muslims are not only diverse but embrace generational and socio-economic differences between different Muslim groups. At the same time, within the British Muslim community, theological and philosophical religious doctrines and interpretations greatly affect participation in political processes. The religious perspective, provided by Islamic scholars, carries great weight and influence on the average British Muslim. Yet, this is not a unique British Muslim phenomenon. It occurs within any faith community around the world.
Under this process, any attempt to participate in a political process or establish an institution, requires conformity with Islamic principles. Such principles come from the Qur’an and the Prophet and are jurisprudentially extracted by scholars. This extraction inevitably involves interpretation. If this interpretation is correct and within the loving spirit of Islam, then all those who follow suit will benefit. Yet, if this interpretation is evidentially weak and driven by ill motives, then people will be negatively influenced. It is the responsibility of the scholars or ‘ulema’ to provide the correct guidance to all Muslims - wherever they are. This can only be done when scholars themselves are living in the same circumstances as their fellow human beings. Furthermore, scholars must be well-trained in religious and secular subjects, understanding the contemporary trends and discourses that exist so as to provide the most helpful guidance possible. Otherwise, and as we are seeing, divisive notions result which can unnecessarily cause disunity and segregation in society.
The role of a Muslim scholar
Hence, the role of the Muslim scholar is a broad one. He/she is not confined to ritual affairs but should engage in intellectual and political activity. Today, a political and media savvy scholar is necessary – provided that scholar has a sound base of Islamic knowledge. Indeed, a scholar can certainly acquire political power without such knowledge but can never gain recognition as a true scholar. Religious knowledge enables the scholar to intervene in social and political affairs without recourse to force. This is absolutely fundamental in the current climate of using force as a justification to prevent threat or the only means to solve international problems.
If scholars and leaders alike engage in this way, an honest appraisal of the relevant issues will be conducted. But even then this is not enough. The current British Muslims’ discourse amongst themselves as well as with government ministers has overwhelmingly shown condemnation for any type of terrorism activities. Nay – any form of injustice and killing of innocent life. Yet, the British and worldwide media have chosen to ignore this beneficial discourse altogether and instead, concentrate on fringe fanatics whom call themselves Muslims and label Islam as an extremist and dangerous religion. Why have the views of the average British Muslim been ignored in such a bold manner? Hence, media policy must change, journalists must research their articles and more British Muslims must get involved in this field.
Today, therefore, we are facing the use of violence and ignorance over peace and knowledge to justify acts of terror and loss of human life - loss of children and babies, already impoverished by the dehabilitating state of their economies. And when a so-called Muslim commits such heinous acts, Islam is tarnished. But when a non-Muslim commits the same acts, only he/she is targeted. It greatly pains British Muslims that there are intolerant people who have used their own design to inflict serious damage to the very fabric of our society and to the image of Islam and Muslims. We must take responsibility and endeavour to rid this darkness from within the human soul. No cannonball rhetoric, from the media or not, will have any impact unless we first raise the voice of reason and fairness for all human beings. If this voice of rationale is raised by a Muslim scholar, exercising his/her political freedom, then it must not be viewed as sinister or disloyal. Rather, it is the expression of the pride that British Muslims take in growing up in a tolerant British society.
Understanding key factors in our discourse
How are we to speak to each other then and engaged in effective discourse? Firstly, the understanding and usage of key and influential political terms must be investigated. Take the term ‘fundamentalism.’ It fulfils a pejorative role in the current western political discourse that is precisely equivalent to ‘fanaticism’. It is a term that simultaneously connotes danger and denotes politically active Muslims - that is, persons who express their political goals in radical terms. These terms are isolationist in their tone and make blanket generalisations about the principles of Islam. Those who express them see dangers in allowing British Muslims the right to fulfil their religious obligations and naturally participate as citizens of the United Kingdom. They also fear that allowing such freedom to Muslims will spur political movements that may harm the key values driving their agendas. Their objective therefore would be to contain the ‘fundamentalist’ Islam through legislations against Muslims, if not in letters but at least in spirit. This is yet another permutation of a persistent fear and animosity toward Islam, which is a product of ill imagination.
Furthermore, there is also a problem with the word ‘terrorism.’ The words 'terrorist' and 'terrorism' do not have any coherent meaning today. Many of the worst atrocities are carried under the cover of ‘robust counter terrorism’ where many innocent lives are lost. Even today, successive Israel authorities present their control over the occupied territories as battles against international ‘terrorist’ groups who threaten the west. It is rather strange that some social commentators weigh up the rights and wrongs of subjugated people of Palestine - in particular children throwing stones at Israeli soldiers, while these soldiers are frequently shooting down unarmed civilians. And to make matters worse and more complicated, Syria and Iran are regarded as terrorist states, while others who are guilty of violence are not. It appears to many British Muslims that the word ‘terrorism’ is hijacked for one's own self interest, purpose and image and menacingly, the word has become a propaganda word to affix to a religion like Islam and their adherents - Muslims. With this undercurrent of anti-Islamic feelings creeping into the debate, it is hardly surprising that Islam has been pushed into the space once filled by Communism.
Secondly, there is a need to understand the current anti-terror legislations to see whether or not justice is being promoted. These legislations and the discourses that have come out from the government after the 7/7 bombings, appear to put forward a political imperative to control the rights and mindset of British Muslims. The average British Muslims has to wonder what is happening to his human freedoms when an overall and general cause of stopping terrorism can quickly justify the curbing of basic human rights. This also puts a sense of doubt in British Muslims as to whether they are even allowed to start voicing their opinions about these legislations without being labelled as extremists.
Thirdly, it is imperative that we understand the diversity, breadth and conviction of British Muslim views. One major view is that deprived Muslims around the world are being forgotten and are frequently suffering from acts of terrorism. Muslims often get caught in the middle of a conflict between world powers or are subject to degrading treatment. To many within our country, there is considerable doubt over the legitimacy of the war with Iraq. Is this war that has displaced millions of people in Iraq and has caused a serious number of civilian deaths, driving them in to the misery of poverty, really achieving justice? For British Muslims, this is occurring at a time when oppression and injustice is committed against Muslims within and outside Muslim states. Subjugated people of Palestine are killed every day, ethnic cleansing in Bosnia that has been allowed to happen for far too long, massacres in Chechnya, not to mention the crusades and colonial experiences, have all left a deep scar within the collective Muslim psyche. In this depth of despondency, the world appears to remain almost oblivious to Muslim life, as if it has little or no value.
With these factors in mind, let us begin to chart out a coherent and cogent discourse to fulfil a British Muslim’s expectation. All of us will agree wholeheartedly that in Britain, we draw strength from the rich mix of cultures that has made us what we are today. The majority of Muslims in this country feel comfortable being Muslim and British. We pray that a day never arrives in the UK when the test of patriotism is whether one belongs to a mosque or not.
Biography
Dr. Sibtain Panjwani was born in Dar-es-Salaam, Tanzania, arriving in 1968 to pursue his education. By profession, he is a practising Dental Surgeon, with a BDS from the University of Manchester. He has a special interest in Medical Law and Ethics having obtained an MA from King's College, University of London. He has also obtained a PhD in Law at the University of Essex. Dr. Sibtain Panjwani has rendered services for the Muslim community since 1984 and has occupied various positions in local Muslim centres as well as voluntary and charitable organisations, such as the World Federation of KSIMC.
He currently gives lectures at Islamic College of Advanced Studies on Islamic Ethics and continues to give lectures on Contemporary Bioethics in various institutes. He also takes interest in writing articles and conference papers on subjects ranging from law and religion to ethics and community affairs. He is married with three children and resides in Chelmsford, Essex.
[1] See the British Muslims’ Expectation of the Government volumes. Namely, ‘Dual Citizenship: British, Islamic or Both?’, ‘Social discrimination: Across the Muslim divide’ and ‘Secular or Islamic?’ What schools do British Muslims want for their children?’