The Black Rainbow Read online

“Oh I see!” remarked Ali. “Who’s the lucky person?

  “His name is Rashid, a lawyer by profession and his father is a friend of Babu Javed. It would have been better if you were that lucky person.”

  “I’m sorry but I had told you it was not possible for me,” said Ali. “Would you be going to the engagement?”

  “Yes we all three have been invited,” Mrs Naqvi told him.

  “Mother you know I’m not used to attending these engagements and marriages. So please excuse me.”

  “Ok. You have your way,” said Mrs Naqvi and withdrew.

  Before his mother Ali pretended as if the news of Farzana’s engagement didn’t matter to him. But actually he was crestfallen by that news. In his heart of hearts, he had wished that Farzana would never be married to anyone else and she would always remain his whether or not he married her. But the news of Farzana’s engagement threw him into that mood of despondency and remorse which was so characteristic of him.

  “What have I done? Was I right in rejecting Farzana? Would she have been a burden on me? Yes, she would have distracted me from my studies and career. Marriage is not a big deal. Every one gets married. The thing is to do something special, which the ordinary folk cannot. Family and children is a burden which I can ill-afford. They turn a person into a wage earning machine. Marriage has a high opportunity cost, which I cannot afford. So my decision was right.” Ali sought to rationalize his situation.

  “But if Farzana meant nothing to me, why do I miss her? Why does her face appear before me time and again? Why do I wait for her when she does not come? Why do I look for her when she is not around? Maybe I am also in love with her? But being in or out of love is not within one’s powers. However, translating that feeling into a permanent relationship is well within our power.

  “Probably, I and Farzana weren’t made for each other. Even if I had married her, I wouldn’t have kept her happy. But will I be happy without her? And would she be happy without me? How dejected she was when I turned her proposal down. At that time, I didn’t realize that; but now I do. But what is done is done, it cannot be undone. But still all may not be lost. Maybe something can still be done. But what can I do? Can I stop her engagement? Yes I can talk to mother, she can talk to father and together they can talk to Javed uncle. Yes I have to act now as time is not on my side.” Ali’s monologue continued.

  “Not that fast! Am I being emotional? Emotions are an obstacle to clear thinking. I can make rights decisions only if I think clearly and dispassionately. Reason tells me to let Farzana get engaged and married. I had better concentrate on my studies. This reminds me of the assignment that I have to make. Yes I forgot to tell Sara about the assignment. Sara is a nice girl. She has everything that a man looks for in a woman — wealth and beauty, intelligence and respectability. But why am I thinking about her? I should just give her a call and share with her the assignment topic. What was it? Yes, the ‘Fallacies in Reasoning’.”

  Emboldened by the confirmation from Maulvi Zia, that it was their duty to fight evil, the students of the White Mosque decided to take on the wicked doing business in the adjoining areas. A band of thirty students comprising burqa clad young women and beard wearing young men all carrying batons went to a video shop chanting slogans of ‘Allah-o-Akbar’. The band leader, Farooq, entered the shop along with a few of his colleagues, while the rest remained outside to ensure no one stepped in or out.

  “Can we speak to you for a few minutes?” Farooq politely asked Ehsan, the shopkeeper.

  Without waiting for a nod, he continued, ”You know sir the blessings of Almighty Allah are infinite in number. He has given us eyes to see, ears to hear, mind to think and the heart to feel. Above all, he has sent us to this world as Muslims. In return, we should make a proper and responsible use of these faculties. We should see no evil, hear no evil, think no evil and tolerate no evil. Besides, this world is a temporary abode and the real and permanent abode is the life hereafter. We must therefore prepare ourselves for the life to come through right actions and right thoughts.” As Farooq finished those words, he looked at Ehsan, who gave him a nod.

  “When it comes to right thoughts and deeds, we owe responsibility to not only ourselves but also to those around us. Because we come of the same family, the good of one is the good of all and the sufferings of one are the sufferings of all. On the day of reckoning, God will hold us accountable not only for what we did and did not do for ourselves but also for what we did and did not do for others. Therefore, it’s out duty to promote good and combat evil. Do you agree with what I have said?” Farooq asked.

  “Yes I do,” Ehsan replied with a sense of guilt.

  “We are glad to hear this. You think like a true Muslim but you must also act like a true Muslim. As a true believer, it’s your duty to earn your living by honest, lawful means,” Farooq continued his sermon.

  “I’m already doing this,” Ehsan replied. I open my shop at 10 in the morning and shut down at 7 in the evening working nine hours at a stretch.”

  “The number of hours that you put in is not important. How you make your living is what really matters together with the effects that your business exercises on society,” returned Farooq.

  “What is this?” he pointed towards the poster of a famous film star exposing her voluptuous breasts. “And what is this?” he pointed towards the CD of the movie Basic Instincts. “This is only what appears to us. I fear much dangerous stuff will be in store.”

  “I’ll withdraw this poster and the CD,” said Ehsan brimming with embarrassment.

  “No, that wouldn’t be enough. Such stuff would again be on display after we are gone. Let’s eliminate the root of the problem. What we want of you is to discard this obnoxious business. Turn your video shop into a book store and sell books on Islam. Disseminate useful information about religion and instead of corrupting the youth, reform them. We give you two weeks to do the needful failing which you’ll face the consequences.”

  “This is hardly fair,” cried Ehsan in protest. How can I change my business in such a short span? Besides, I’m running this video shop under a licence from the local authorities. If they have no objection, why do you have?”

  “If the government is not alive to its responsibilities, there is no reason we should also be oblivious of ours. As for your loss, you ought to be more concerned about what you’ll suffer in the life to come if you continue with this business,” Farooq yelled scornfully.

  “But sir I have a family to support and my children will starve if I close my business,” beseeched Ehsan.

  “You care about your family and children but damn care what you are doing to other families and children. If your intention is right, Allah will help you and you‘ll re-establish your business in no time. We’ll also pray for you.” With those words, Farooq and other students left the shop leaving Ehsan high and dry.

  The White Mosque band went to other video and music shops and gave the same message to their owners. Their warning caused commotion in the market. The matter was brought to the traders’ association and they decided to take up the matter with the management of the White Mosque.

  Chapter 11

  Thanks to generous contributions by Seth Nisar and others, Maulvi Zia and opposition parties amassed enough resources for change in the govt. They were already in contact with some ruling party parliamentarians, who assured them of their support, provided they were adequately rewarded in return. The opposition itself had no policy on terrorism but was opposing the government policy just for the sake of opposition.

  It was in that context that anti-government forces were meeting. Addressing the meeting, Maulvi Zia, who was playing host, said, “Today we are here to finalize our strategy for ousting the government, which is an incarnation of evil and a symbol of corruption. Worst, and this is intolerable for us, the government is pursuing policies, which are threatening our religion and independence. The rulers have become a puppet in the hands of anti-Islam forces.

  “
They have,” Zia continued, “compromised the sovereignty of the country and are putting down the resistance of the mujahideen, who are fighting only for Islam. We have tried our best to have the rulers change their policies but they are insensitive to our demand. Now the only option we are left with is to change the govt. We are tremendously grateful to Malik Naseem, the opposition leader, for agreeing to be the new prime minister. We have completed our homework and we are confident that God willing we’ll topple this evil government. Now I’ll request honorable Malik Naseem to say a few words.”

  Malik Naseem was in late fifties but had a remarkably good health. He came of a family of landlords for whom politics was the favorite pastime. As in case of several other landlords, he had turned an industrialist and was currently counted among frontline politicians of the country. Like other politicians, he was interested only in grabbing power regardless of the means. Himself he wasn’t a religious person and had little sympathy for the militants. But he was shrewd enough to see in the war on militancy a convenient stick to beat the government with and eventually to dislodge it.

  Looking at Zia, Malik Naseem began, “Maulvi sahib is a friend, philosopher and spiritual guide for me. It’s my privilege that he has trusted me with the leadership of the country and I assure you all that I’ll come up to his expectations. This government, which is a dismal failure, has to go. We have no interest in power. But we are committed to safeguarding the sovereignty of the country and promoting peace and welfare of the people. I assure you, that once we are in the saddle, we’ll reverse the polices of the government, particularly we’ll make complete peace with the mujahideen and liberate the country from the yolk of western imperialism.”

  Malik Naseem was followed by some other political and religious leaders all of whom castigated the government for what they dubbed its anti-people and anti-Islam policies. The speeches were followed by a sumptuous dinner. After that, all departed leaving only Maulvi Zia and Malik Naseem.

  “What chances do we really have?” asked Zia.

  “We need the support of only twenty MPs to form the government and to date some twenty-five of them belonging to the ruling party have contacted me,” replied Malik Naseem.

  “What do they want?” asked Zia.

  “Each of them wants 20 to 30 million rupees in cash, in addition to the ministerial slot when we form the govt.”

  “We have arranged the money. So that wouldn’t be any problem. As for the ministerial office, that we can see after the government is formed,” said Zia.

  “The problem is not winning the support of these MPs. The problem is how to retain it. These bastards are fickle as a woman. They may support us today and then ditch us tomorrow,” said Naseem.

  “What if we take oath of loyalty from them under the holy Quran,” opined Zia

  “If a man is to turn back on his word,” no oath can stop him. Every day people swear by the holy book and then lie.”

  “So what are we going to do?” asked Zia.

  “We’ll go ahead with our plan. No matter what we do, politics and politicians will remain as they are. So their being untrustworthy should be no cause for us not to pursue our objective. I don’t mean to disappoint you but only want to show you the things as they are. In a two weeks’ time, we’ll move a no-confidence motion against the prime minister in the National Assembly. However, we’ll not disclose the names of the turncoats from the ruling party until the day the no-confidence motion is put to vote. Absolute confidentiality is necessary. Even my party members don’t know who these parliamentarians are,” Malik Naseem explained.

  “What about the establishment? Would it support us or remain neutral?

  “In politics,” replied Malik Naseem, “there’s no such thing as neutrality. If the establishment doesn’t oppose a political change, it means it’s supporting it. The establishment knows that we are planning a change and they haven’t shown any reservation against that. It means they support it.”

  “But you know we are seeking this change only because we want the military operation come to an immediate halt together with a fundamental change in the counter-militancy policy. I hope you’ll keep your word on that. But how will the establishment react to that?” asked Zia.

  “Do you think the establishment is in favor of the military operation? No, they aren’t. The present government has placed them in such a situation that they have to support the operation. Trust me. We would change this government’s policies, but the change will be slow and on your part, you’ll use your influence on the militants to put a stop to suicide attacks. No government wants its authority to be openly challenged,” said Malik Naseem.

  “Don’t worry,” responded Zia, “we’ll reciprocate your government’s gesture.”

  “Let’s not think too much about the future. Let’s take things as they come. Meanwhile, deposit the money that you have collected in these accounts,” said Malik Naseem as he gave Zia a list. “Also make sure that at least couple of more bomb blasts take place before we move the no-confidence motion. This will weaken the government to our advantage.”

  “That will be done,” assured Zia glancing at the list.

  “In our module on the social relevance of philosophy,” said Dr Junaid to his students, “today we start discussion on political philosophy with special reference to the need for a political society or state, the basis of political legitimacy and obligation, the meaning of political freedom and authority, and democracy and competing political systems. Though you are at liberty to refer to any political system in support of your arguments, I’ll appreciate if the references are drawn from our own society and the political system. But first I’ll give you an outline of the political theory.

  Dr Junaid paused for couple of seconds and then resumed: “As in case of other branches of philosophy, the Greeks were the first to deal with the questions of political philosophy in a systematic manner. For both Plato and Aristotle, political society or the state is a natural institution in that it originates in the basic needs of man and continues up to the highest life. The state therefore is indispensable not only for the survival of the individual but also for actualization of his potentialities. The state comprehends the entire life of man including religion and morals. For the Greeks, the good man is necessarily a good citizen and there cannot be a conflict between the private good and the social good.

  “Subsequent political theorists,” continued Dr Junaid, “differed on the need and role of the state. Anarchists question the very need of the state. For them, the state is essentially an instrument of oppression and injustice, and hence must be done away with. Marxists, like anarchists, regard the state as an incarnation of evil, an instrument of exploitation in the hands of the dominant class. They believe that the state will eventually wither away but only after a communist society is in place. A communist society being a classless society, there will be no need for the state.

  “Then there are political philosophers like Herbert Spenser, who regard the state as a necessary evil: evil because the state is rooted in fear and aggression, necessary because it is essential for maintaining the socio-economic order. Hence, they do not call for the abolition of the state but want to reduce its functions to a bare minimum. Hence, we have the philosophy of laissez faire, which has especially been applied to the realm of economics. At the other extreme are the philosophers like Hegel for whom the state is a divine institution, the march of God on earth, and the individual freedom consists in obedience to the state. For them the state can never do wrong. The Muslim political theory subordinates the state to religion, though the state is not regarded as a totalitarian institution. Now it’s your turn,” he invited the class.

  Surprisingly, the first to raise his hand was Ali. “Yes go ahead,” said Dr Junaid.

  “Sir I have a question and anyone can answer it. Can there be political justification for terrorism?”

  “I was expecting a comment not a question. Anyway, would anyone answer Ali’s question?” Dr Junaid ask
ed. “It can be the starting point of our discussion.”

  Ali’s classmates looked at one another as no one seemed like answering the question.

  “Come on boys and girls,” remarked Dr Junaid. “It’s not that difficult a question.” Then sensing that the answer was not coming through, he said to Ali, “I’ll appreciate if you yourself answer the question to set the ball rolling.”