Islam and Progressive Politics: Considerations on Pluralism, Liberal Hegemony, and Foreign Policy

Here, I argue that progressivism appears to have rekindled neoconservatism (not surprising, as many current progressives were on the neoconservative bandwagon not too long ago), but this time without the “security” guise that Americans have grown tired of, instead with a pivot towards democracy and freedom. The War on Terror can be conveniently replaced with the war for democracy. This causes massive international damage to Islamic countries, who will face severe economic, political, and possibly even military pressure from adventurist foreign policies. This should challenge our assumed alliance with the Democratic Party, and that general justifications given for strongly allying with progressive coalitions at home, namely the possibility of pluralism and international restraint, are both false. Continue reading Islam and Progressive Politics: Considerations on Pluralism, Liberal Hegemony, and Foreign Policy

India’s Hijab Ban, Part II: Defining Islamic Identity

In the previous section we explored a general trend in contemporary thinkers who — while recognizing the flaws in the existing democratic-constitutional-secular-liberal regime (the ideal in international politics) — locate these flaws in something external to the regime as a kind of consequence of history. Legal scholar Faizan Mustafa and historian Irfan Habib are two prominent examples from the legal and political theory fields who have strong commitments to secular democratic projects. They view the existing BJP government as simply having violated the basic social-contract which underlies constitutional rule (namely,  adhering to the rule of law). Continue reading India’s Hijab Ban, Part II: Defining Islamic Identity

Pronouns: Progressivism’s Preposterous Plight

He/him, she/her, they/them, ze/zir — the options grow daily. One can simply wake up one day and assume the identity of a boy, the next claim that they are a girl, and the day after neither, and announce their pronouns as a part of their introduction, expecting an unquestioned adherence to affirm self-identification. This is despite the fact that there is no definition on their part of what a woman or a man actually is aside from the recursive argument, “anyone who identifies as such.” Continue reading Pronouns: Progressivism’s Preposterous Plight

I Welcome the Overturning of Roe, But There are Problems

As a Muslim woman, I welcome the overturning of Roe v. Wade. However, there are two glaring problems that I believe Muslims must address. Just as there were un-Islamic ideological premises that guided court to Roe, overturning it returns the question of moral and legal status of abortion to states who still fail to reckon with abortion adequately or provide economic and social support to families Continue reading I Welcome the Overturning of Roe, But There are Problems

Muslim Women vs. the Hindutva Project

eveloped in light of various Dharm Sansads (religious conferences) organized in several Indian cities by Hindu religious leaders, who called upon Hindus to arm themselves for the wholesale massacre of Muslims. This is no recent development: the agenda for genocide has been gaining traction for a long time now. Most people mistakenly believe Hindu nationalism is the sole proprietorship of India’s ruling party, the Bharatiya Janata Party (BJP), and its ideological parent Rashtriya Swayamsevak Sangh (RSS). In reality, however, Islamophobia is embedded within India’s dominant political lingua franca, including the nation’s opposition parties. Hence, it is not surprising that in the latest attack against Muslims (regarding hijab and niqab in colleges and educational institutions) not a single united front of support has emerged from the majority community.  Continue reading Muslim Women vs. the Hindutva Project

Pervasive Capitalism and its Mutations – Does Iqtesaad Offer an Alternative?

From its genesis, capitalism has had near universal acceptance as being inextricably linked with all economic activity: good or bad. This impulsive position continues unabated, despite the tumult of the past few years. Even its detractors have found themselves wanting when trying to expunge the term from their collective psyche; As the fervent critic Ha Joon Chang says “capitalism is the worst economic system except for all the other forms.” [1] Continue reading Pervasive Capitalism and its Mutations – Does Iqtesaad Offer an Alternative?

The Corrupt British Parliament and the Umayyad Caliph ‘Umar ibn ‘Abdul ‘Aziz – A Comparison

At the Cop26 conference in Glasgow on November 10, 2021, British Prime Minister Boris Johnson said: “I genuinely believe that the UK is not remotely a corrupt country.” This was in response to the furor surrounding the latest allegations of sleaze, following the resignation of former British cabinet minister Owen Paterson. Mr. Paterson had used his position and office to earn a total of £500,000 by lobbying for two corporations, which the Standards Committee described as “an egregious case of paid advocacy”. [1] Johnson’s comments addressed public outcry over Conservative MPs voting to prevent Mr. Paterson’s 30-day suspension for breaking parliamentary rules, as well as to change the procedures for how MPs are taken to task. 
This latest controversy struck at the very heart of the UK’s system of government and the ethical base of Western liberal democracies. Johnson argued that liberal democracy is the best system of government because of its moral grounding. [2] Abuses of authority, in cases such as that of Owen Paterson and the parliamentary vote in his favour, undermine the moral foundations of this system that the UK government claims to follow. Continue reading The Corrupt British Parliament and the Umayyad Caliph ‘Umar ibn ‘Abdul ‘Aziz – A Comparison

Islam in a Post-Secular Age

Post-secular theory counters the secularization thesis, which taught that religion would wither away as modernity gets older. A post-secular awareness acknowledges the perseverance of religion in modernity. The post-secular refers to a change in consciousness attributed primarily to three phenomena: citizens’ awareness of their secularity within the global horizon, an awareness of religious influences both globally and locally, and proximity to religious people immigrating from religiously-oriented countries. [1] Continue reading Islam in a Post-Secular Age