Category: Religion

Arab Spring, Authoritarian Winter

By Mushfique Mohamed

Democratic aspirations of many countries around the world rising against authoritarian regimes early last year was a development many thought would bring progressive change to the political systems in those countries.

It came to fruition with the voice of the youth; educated young individuals affronted by the meager job opportunities and other socio-economic inequalities permeated by the oligarchic superstructure entrenched in these countries. This was the true spirit of what came to be known as the Arab Spring.

The scattered archipelago of the Maldives in South Asia, with its coastlines in the Arabian Sea, had the first ever peaceful transition to democracy by a Muslim majority country in August 2008. It was a precursor to the events in the Middle East last year. A year later, however, the events in Egypt, Syria, Libya and Tunisia, no longer resonate with the ambitions of the resistance movements seen throughout the Middle East last spring.

In Egypt, former autocratic ruler Hosni Mubarak—who first came to power three years after Maumoon Abdul Gayoom did in the Maldives—was deposed with a popular uprising backed by the military. It was an event unfathomable to many, even in the most well-informed US diplomatic circles.

Although defiant developments, these ‘Black Swan’ moments of history (as coined by Lebanese-American scholar Nassim Nicholas Taleb) have proven more beneficial for Islamists and the elite than for the young liberal movement with its political and economic grievances that initiated, organised and executed the revolts.

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Islamic extremism in the Maldives: alive and killing

by Azra Naseem

Islamic extremism is very real in the Maldives. It affects the daily lives of every Maldivian, and is gaining in scope, intensity and violence every day with the pseudo-democratic government that came to power on 7 February.

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Sharia and the death penalty: how Islamic is ‘marah maru’?

 

Government…can’t be trusted to control its own bureaucrats or collect taxes equitably or fill a pothole, much less decide which of its citizens to kill.

—  Helen Prejean, ‘Dead Man Walking’ 

by Azra Naseem

On July 1, a Maldivian lawyer was brutally murdered, his body stuffed into a dustbin. On June 4,  militant Islamists tried to murder Hilath Rasheed, the country’s only openly gay rights activist and a rare voice advocating secularism in the Maldives. On 30 May,  a 65-year-old man was killed on the island of Manafaru by robbers after his pension fund. On the same day, in Male’ a 16-year-old school boy was stabbed multiple times and left to bleed to death in a public park. On April 1, a 33-year-old man was stabbed to death in broad daylight by two men on a motorbike.  On February 19, a twenty-one-year-old life was taken in a case of ‘mistaken identity’.

Amidst the increasing violence and decreasing value of life, calls for restoration of the death penalty are growing. It is normal for a society experiencing unprecedented levels of crime to demand the death penalty as a solution. In the Maldives, however, the whole debate is framed within the precincts of religion, touted as a return to ‘Islamic justice.’

This is not to say other ways of looking at it are completely absent from the discourse.There’s Hawwa Lubna’s examination of the death penalty within a rule of law framework in Minivan, and Mohamed Visham’s somewhat confused and confusing analysis of its pros and cons in Haveeru, for example. Such discussions are, however, pushed to the fringes as the theme of ‘Islamic justice’ takes precedence.

My question is, how Islamic is this call for ‘Marah Maru’ [death for death]? Is revenge what underpins provisions for the death penalty in Sharia?

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