Religious militancy creeps in with ominous consequences

Apprehending extremists. Md. Asadullah Khan

WITH very grim consequences for the world at large, the demons of ultra-religious zealotry, racism and an ugly form of authoritarianism have popped up in Afghanistan, Pakistan, Sudan, Indonesia, and parts of the Philippines. Unsurprisingly, India and Bangladesh are not far behind.

As it appears, an ultra-Islamic revival and fervour far from the Islamic code of life as ordained in the Holy Quran and Hadith has seized the citizenry, almost to the extent that it seems to send an ominous signal to the whole country. In absence of a clear policy and action in cracking down on the zealots, who have created an unstable situation in the society by issuing fatwas and turning the madrasas into armouries and training camps for militants, the state of affairs in the country has taken a worsening turn.

Shockingly, Prophet Muhammad's ( SM) precepts as a code of earthly behaviour, which galvanised Muslim societies with hope for renewal and growth, are being lost sight of by the religious zealots. The whole world had reasons to be happy about the way medieval Europe crouched when Islam reached the apogee of its power.

Islamic culture and civilisation had worked wondrously, radiating brilliance and electrifying influence for over five centuries. After taking over in the last half of the ninth century, Fatimid rulers of Egypt ushered in an era of peace and progress. It was during this period that the great Al-Azhar Mosque and the University of Cairo sprang up, disseminating knowledge of all varieties. Researchers and scholars of the world drank deep at the fountain of that knowledge.

At the same time, how can we forget the messages of the Quran that are so tolerant of minority views and other faiths? Today, in most parts of the country tolerance and liberal attitude towards other religions have given way to oppressive, illiberal and harsh measures hitherto unknown even in the earlier days of Islam.

The campuses of universities and colleges have become hostages to a section of "activists" belonging to the ultra-religious groups that have earned a bad name for Islam. Devout Muslims are often shocked to hear that in the name of their faith, which means submission to Allah, plans were made to bomb some foreign missions and important installations like Savar Atomic Energy plant in the country.

A report in The Daily Star (November10), quoting investigating agency sources, indicated that suspected militants had plotted attacks on the US Embassy and Indian High Commission, some key installations, and several local dignitaries. The call lists of the cell phones recovered from the militants suggested that they had links with militant outfits outside the country.

The spectre of militancy with an overtone of religious extremism has raised its ugly head in most parts of the country. In January 2008, clandestine activities of the militants -- organising training centres in some madrasas in Patuakhali in a bid to propagate jihad among villagers and school children -- was unearthed by law enforcement agencies. In May this year, Daud Merchant and Zahid Sheikh, two suspected Indian-born Islamic militants and criminal operatives of notorious Dubai-based Mafia leader Daud Ibrahim were arrested from Brahmanbaria.

And that opened Pandora's box, unearthing the clandestine activities of Indian born militant leader and trainer Mufti Obaidullah, rounded up from a madrasa at Shibpur, and Muhammad Abdur Rahim, second-in command of JMB outfit in Chittagong. These militant leaders, passing for religious teachers in the madrasas of the country, were engaged in organising jihadi groups in the country and had links with Pakistan based militant outfit LeT and Indian-based commando force Asif Reza group.

All this information came as a chilling reminder of the irreparable damage done in the bygone days when Bangla Bhai and his ilk dominated the political arena in the country during the alliance rule. More worryingly, as reports gleaned from investigating agency and law enforcers reveal, militant groups have been using the remote hill areas in Chittagong for arms training.

With Rab's busting of the JMB camp in Khagrachari and rounding up of Mufti Harun Ezahar, son of Islami Oikya Jote leader Mufti Izaharul Islam, from Lalkhan madrasa in Chittagong, people in the country came to know about the training in firearms and explosives being imparted to recruits including Rohingyas at some makeshift camps in far-flung hill areas.

As it appears, the ideology of terror is being disseminated everyday, acts of terror are planned and efforts are made to carry them out. The leaflets and books recovered from these groups contain articles and messages that run counter to the state law and the constitution of the country. Citing the fact that Prophet Muhammad (SM) went into 107 battles in nine years to establish Islam, and directed all his followers to wage jihad against the moshreqs and kafirs, the authors of these books and leaflets clearly espouse military programmes.

Apart from the concern for lives and freedom that might be in jeopardy, moderates fear that this wave of ultra-religious lessons and militancy unleashed by these militant groups might destabilise Muslim societies, more so in Bangladesh, by creating large armies of emigrants on the march for safety, peace and tranquil environment.

Perhaps some disillusioned groups in our country forget that this region's mixed races with different faiths have to live together if they want to sustain a formidable growth rate.

Islam can never be illiberal. Revealed through Prophet Muhammad (SM), it is among the most egalitarian of religions. Islam's strongest appeal down the centuries was to people who felt victimised and deprived of worth. In theory, with an ethic that allows merit to be rewarded, Islam ought to serve as a solid platform for political flexibility and economic growth. In attempting to diagnose the problem, we must see that that ultra- religious activism bordering on militancy is nothing but a psychic disease and its young followers are mostly unemployed and profoundly unhappy with the politics they have known.

These radical scholars of Islam must not lose sight of Prophet Muhammad's (SM) example of moderation and tolerance in articulating the treaty of Hudaibiah. The part of the treaty that impresses all regardless of religious conviction is the Prophet's (SM) great magnanimity, tolerance and restraint. After staying six years in Medina, the he came to Mecca for performing Umrah with an unarmed band of 1,500 followers.

Article (3) of the treaty fills us with awe and admiration for the Holy Prophet ( SM). It reads: "If a Quraish from Mecca under guardianship, should join the Prophet without the guardianship, he/she should be sent back to the guardian, otherwise, they should not be sent back."

Article (4) of the treaty reads: The Prophet of Islam and his party were not to enter Mecca that year, but they could enter unarmed the following year." Prophet Muhammad (SM) went back to Medina that year. Another remarkable feature of the draft of the negotiation was that it started with Bismillahir Rahmanir-Rahim, meaning in the name of the Allah, the most Gracious, the most Merciful. The Quraish insisted on excising the sentence and it was so done at the instance of the Prophet (SM).

The article of negotiation contained another word, Rasul- ul- Allah, meaning the Prophet of Allah. The Quraish refused to accept this word in the article of negotiation on the plea that they did not adhere to the faith (Islam) preached by the Prophet Muhammad (SM). On that point also the magnanimous Prophet instructed Hazrat Ali to delete the word. But Hazrat Ali, out of his profound respect for Prophet Muhammad (SM) could not oblige him. Realising the sentiment of Hazrat Ali, the Prophet himself with the assistance of Hazrat Ali made the excision.

Overwhelmed by the magnanimity of Prophet Muhammad, the members of the Quraish tribe embraced Islam in large numbers. One wonders as to why all these great and singular examples of self-restraint and superb sense of tolerance demonstrated by the Prophet (SM) even in that dark age are being lost sight of.

Some ultra-religious groups trained in the academy of terror set up by the followers of Osama bin Laden have found some parts of Bangladesh as the most fertile grounds for planting the seeds of terror. What is beyond doubt is that religious extremism has very little to do with theology and is purely a political tool. Run as a joint venture with the dreaded Huji, now banned, these groups transformed into Hijbut Tauhid. Its teachers are mostly returnees from Afghan war and now perhaps working as religious teachers in most of the madrasas in different parts of the country, and its syllabus is one of frightening magnitude. It was here that impressionable young men -- many call them jihadis -- imbibed the mechanics of mayhem laced with religious overtones. The greatest threat these radical groups pose is that they can inspire and galvanise the impoverished elements in the society.

It is true that the country's slide into militancy began with the alliance rule in 2001. It began with a perception that was challenged in the wake of serial bomb blasts in 63 districts simultaneously. Even after the execution of Shayekh Abdur Rahman and Bangla Bhai and flushing out of the terrorist dens from various parts of the country, the flame of jihad still flickers with ominous consequences.

Md. Asadullah Khan is a former teacher of physics and Controller of Examinations, BUET. e-mail: aukhanbd@gmail.com