World Shia Forum

Identity, Equality, Unity

What we mean from a PROGRESSIVE SHIA -by Asif Zaidi

734671_463090813748421_188204639_nShiism has always been progressive; it is Shias that have not always been so. Progressive Shias are imbued with the spirit of Shia Islam which, from the start, has always been committed to standing up for the downtrodden and the oppressed. A progressive Shia draws inspiration from Karbala and Imam Hussain and is a firm believer in the remembrance of Karbala (azadari). For a progressive Shia the commemoration of Karbala reinforces the pledge to always stand for and with the truth and the oppressed. A progressive Shia believes that Imam Hussain’s message of justice, courage, and sacrifice is common to all humanity and anyone, regardless of race and religion, who is inspired by and follows Imam Hussain’s principles is a Hussaini. A progressive Shia seeks to live in harmony with all faiths without denigrating their beliefs or creed. He or she relates well, with an open mind and respect, to people from other faiths and is at ease in building a secular humane rapport. A progressive Shia practices and voices beliefs without hurting other Muslims, in particular, and non-Muslims’ sentiments. He or she respects other people’s dignity, feelings and differences and never tramples the beliefs that someone has based their life on.

A Progressive Shia’s agenda has to be both progressive and Islamic, deriving motivation from the heart of the Islamic tradition and based on critical thinking steeped in disciplined but independent reasoning. He/she attempts to reflect critically on our extremely rich heritage in religious thought and traditions in order to adapt these to the modern world. However, in doing so his/her reasoning sufficiently engages Islamic sources instead of interpreting to the exclusion of past fourteen hundred years of Islamic thought and practice. There has always been a spectrum of probing and construal in Shiism and we seek to locate progressive Shias as part of that process and not to undermine the spectrum. Thus ours is not an activism that lacks the necessary engagement with the specifics of Islamic traditions, instead we seek to work through inherited thoughts and practices to ensure that they offer us sufficient guidance today.

Progressive Shias are committed to social justice, gender justice, and pluralism at all levels of the society. These are the fundamental values that we hold essential to the Shia faith and identity in the 21st century. A progressive Shia is open to questioning and debating the structures of injustice that he/she may think embedded in the traditional thought. As progressive activists we also challenge those who uphold exclusivist and offensive postures of Shiism. A progressive Shia joins all other progressive Muslims in resisting all literalist and exclusivist brands of Islam.

A progressive Shia believes that a Muslim society cannot be just unless it guarantees justice for women. We see Muslim women as full human beings in complete parity with their male counterparts. Choosing to wear or not to wear niqab or hijab is a woman’s independent prerogative and her choice must be respected either way but we are against reducing all of women’s religiosity and spirituality to the hijab or submission to men’s rules.

A progressive Shia condemns and exposes the violations of human rights, freedom of expression, and the right to differ in all Muslim countries and societies, without any exception. A progressive Shia believes that every human life –male or female, Muslim or non-Muslim- has the same intrinsic value. We see all human beings as the members of one body and celebrate our common humanity through diversity and beyond our differences.

As Shias and human beings:
We defy those who perpetuate hatred and strife in the name of Islam.
We defy those who use God as a monster to apostatize and issue death decrees against Muslims and non-Muslims alike.
We defy those who tolerate and obfuscate sectarianism, sexism, and racism in Muslim societies.
We defy those who are literalists and do not allow difference in opinion.
We defy those who are exclusivists and see world as ‘us’ and ‘them’.
We defy those, whose God is too sectarian, too tribal, and too male.
We defy those who see or treat women as less than absolutely equal to men and stand for gender equality in small and large communities.

The formation of PSAP is an open-eyed move in that direction. We are caught in highly turbulent waters and before one gets to the shore, one has to swim. It is our hope that this group plays a worthwhile role in the regeneration of Shiism in the 21st century. Activism and vision are both essential Activism without vision only creates chaos and vision without activism soon becomes irrelevant.
Question on Facebook:

There is one question, the rest is O.K, Hijab in its minimal form is mandatory; and it is also the legacy of Bibi Zahra A.S and thani e Zahra A.S. If a Shia lady is not observing minimum hijab, that is her personal choice, it does not make her a Kafir, but it is not correct either, like not keeping fast or saying namaz is very wrong but, we cannot declare such a person as kafir. Can u clarify this AAT.another thing that has not been clarified is respect for Marjayiat, in the absence of our Imam A.S they are our strength.

Answer by A Z:

I appreciate your questions. Valid points, both.
HIJAB: I respect Hijab and a woman’s right to wear. For some people Hijab is obligatory. However, as you say, there should be co compulsion in faith. What thus constitutes desirable Islamic ‘hijab’ is another debate and, based on their research and understanding, different people have different interpretations. 
To me it does not seem right when a lot of discussions about gender relations in Islam tend to reduce women’s faith and existence to hijab while there are many other more crucial social issues at stake that affect the lives of women. One would be very limited in exploring and defining the identity of a Muslim woman if that definition is largely circumscribed by what women wear. Hijab, no doubt, is a key symbol of the identity of many Muslim women. It should be entirely up to women whether or not they want to wear hijab. Who are men to decide to either force women to wear hijab or to deny them the right to do so? Besides, why should men in Muslim societies be allowed the liberty to either seclude and discriminate against women in the name of religion or to impose Western cultural ideas on women belonging to very different religious, cultural, and economic circumstances?
However it is also wrong to represent hijab as a symbol of the Muslim women’s subjugation because hijab is a multivalent phenomenon with multiple connotations in different circumstances varying from making a religious to a political, cultural, or a fashion statement. It is not uncommon to see women wearing matching fashionable hijabs with tight outfits and an uninhibited behavior that clearly suggest that piety is not the sole guiding force for all hijab-wearers. While one can cite examples of women who are forced to wear hijab, I personally know many fully emancipated women who wear hijab solely based on their religious convictions or merely as an affirmation of their identity thus making hijab a synthesis of modernity and their traditions. I also know some women who, of their own free will I must precise, wear hijab in traditional Muslim societies (as in some parts of Pakistan) to protect themselves against probing patriarchal interest in their physical or sexual attractiveness or to have the liberty to work freely alongside men, thus turning hijab into a means to somewhat neutralize a sexualized male-dominated public space for themselves. These women do not wear hijab in more modern surroundings where men are used to women’s occupying the public space to an equal degree. As an example of hijab’s use as societal expression, many Iranian women who donned hijab during the revolution as a symbol of their resistance to Shah and encroachment of Western culture now want to remove their hijab in protest against the Mullah’s enforcement of it. Suffice it to say that the norms for dress differ from culture to culture and measuring Muslim women’s clothing against other cultures’ norms of dress is not the right gauge to assess the level of their emancipation. 
MARAJIYAT: Taqleed is an important part of Shiite faith. However, there are varying views about the degree and incumbency of the institution of Taqleed. Going into those details is besides the point here. Also in Shiism there have always been Akhbari Shias (as opposed to mainstream Usuli Shias) who do not subscribe to Taqleed. There have been numerous prominent Akhbari Shia intelectuals from Mir Dimad and Mulla Sadra to date. 
Just as a Progressive Shia respects all other fatihs he or she also respects the theoligical and thought differences among Shias themselves.
If your question is that being a Progressive Shia means renouncing the institution of Taqleed, then the answer is an emphatic NO. Being Progressive entails inclusion based on human values and not exclusion owing to differences in beliefs. 
Trust the foregoing is clear.

About alitaj

3 comments on “What we mean from a PROGRESSIVE SHIA -by Asif Zaidi

  1. kassim abiola
    January 21, 2013

    This line of thought and principle is what I expect from all Shia muslims! A Shia Islam that is very women friendly were women can study any course in the university without being segregated,play sports and join in the military be it as a soldier, airforce fighter pilot, or sailor without being sexually harassed by men in their place of work! A shia Islam that isn’t anti-semetic like the islam of the sunnis,wahabis and salafist! A Shia Islam that isn’t racist like the Islam the the saudis ,north africans and gulf states practice that still recognizes slavery! And the dark skin as inferior! Iran must be that shining light for Shia Islam we most modernize our ways ! We most make the whole world fall in love with us! We most change our rhetoric! Ahamadinajad has not done Shia Islam any good with his anti-semetic rhetoric! He is the one that has attracted such a negative publicity! He speaks like a wahabi and not a shia! We most reform our ways Mullah Khatami never utilized such rhetoric! We must reform Iran ,the council of experts most be involved inthis transformation! We most reform Iran without harming the council of. Experts! Because that council is our( shia) ckergy ! Equevalent to the council of cardinals it is the highest Shia authority and most never be violed! It is time for the ayatollahs to let the post revolutionary youths take the reign of government! Just like what the chinese are doing! Ot shold be a well guided transfer of power ! A youthful one ! A yong leader ! But one that would be guided and respect the legacises of the islamic revolution!

  2. kassim abiola
    January 21, 2013

    Excuse some of my typographical errors, my blackberry phone was troubleshooting! But my point I know was well understood!

  3. kassim abiola
    January 21, 2013

    What I was saying is that despite these reforms ,the council of experts most be maintained has they are like the clergy! They are just like the council of cardinals of the catholic church and the only highest Shia islam authority just like the ulemas of the sunnis,but the just be the drivers of that change ! Just like the chinese! There should be an orderly and well guided transfer of power to the youths! Ahamadinajad hasn’t done Iran any good his rhetoric has being the cause of this sanctions and not Iran’s nuclear program! His anti semetic jibes are dangerous! He sound like a wahabi! Knowing that we the Shiaks are minorities and are prosecuted by the wider wahabi sunni. Majority! Mullah Khatami never utilized such rhetoric! He was even a Mullah! During his time Iran didn’t attract such negative publicity!

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This entry was posted on January 21, 2013 by in WSF and tagged , .
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