Beyond Law: Living Blasphemy in Pakistan, Ethnography of Mundane Violence, Faith and Lifeworlds by Dr. Muhammad Bilal offers a thought-provoking examination of the complexities surrounding blasphemy, violence, and faith in Pakistan. Through a nuanced ethnographic approach, the author delves into the ambiguities of everyday life for Muslims, exploring the intricate ways in which religious beliefs, societal pressures, and personal interests intersect.
Blasphemy in Pakistan is not merely a religious matter but a deeply entrenched socio-political issue marked by its severe consequences and capacity to ignite widespread violence. The gravity of this issue is reflected in the intense public reactions it provokes, often bypassing legal frameworks in favor of extrajudicial actions. However, unlike the dominant narratives that interpret blasphemy solely through the lens of religious doctrine or legal parameters, Dr. Muhammad Bilal presents a groundbreaking perspective. He proposes a secular reading of blasphemy, situating it within the broader existential and cultural context of Pakistan. By shifting focus from a purely theological or juridical understanding, the author examines blasphemy as a phenomenon deeply embedded in the mundane realities and cultural flows of everyday life, offering an alternative framework to comprehend its multifaceted nature.
He explores how Muslims internalize the concept of blasphemy, revealing its deeply subjective nature. Despite its profound significance, the inherent ambiguity surrounding blasphemy remains largely unaddressed in public discourse. This lack of clarity creates a precarious environment where accusations of blasphemy can easily spiral into religious violence and mob killings. The accused, often stripped of the opportunity to defend themselves, become victims of a system where public sentiment and societal pressures overshadow due process. This book underscores the urgent need to critically examine how blasphemy is understood and weaponized within the cultural and social fabric of Pakistan.
One of the book’s key strengths lies in its inclusion of a multiplicity of voices, representing a broad spectrum of gender, age, professions, and religious sects. By incorporating perspectives from a diverse range of individuals, including academicians, professionals, lawmakers, and those from different social strata, Dr. Bilal ensures a comprehensive and multifaceted understanding of the subject matter. This inclusivity enriches the narrative, making it not only a personal exploration but also a collective reflection of the societal landscape.
Dr. Bilal further enriches his argument by incorporating an netnographic approach, using examples from drama and entertainment to underscore the portrayal of religious and societal issues. These examples offer a lens through which readers can better understand the kinds of media that reflect public perceptions and attitudes toward faith and violence. By examining these representations, the book invites readers to think about the ways in which entertainment both mirrors and distorts the realities of social and religious life.
This ethnographic exploration also brings to light the paradoxical nature of Muslims’ lived realities. The book reveals how individuals on the ground are deeply entangled in behaviors and practices that starkly contradict their religious ideals. Activities such as extramarital affairs, alcoholism, bribery, and other forms of transgressions are commonplace. Through this paradox, which underscores the dissonance between the public performance of piety and private indulgences, the author paints a nuanced picture of “living Islam,” where faith is not just a static set of principles but a dynamic process shaped by the messiness of everyday life. This insight emphasizes the need to understand faith through the lens of lived experience.
The author’s examination of violence is particularly compelling, as it reveals how various forms of violence, such as physical violence against different groups like women, transgenders, and animals, political and institutional violence, and digital violence are deeply embedded in the social fabric of Pakistani society. The book discusses in detail the complexities in people’s behavior, both as part of the crowd and in individual capacities. It sheds light on how individuals may act differently within a group context compared to when they are alone, reflecting the social dynamics that influence their actions. This extends to the discussions on blasphemy, where he astutely notes that even Muslims are not immune to the violence surrounding accusations of blasphemy and anti-blasphemy sentiments. He sheds light on the dynamics of how these accusations can be weaponized for personal gain or to defame others, further fueling societal divisions.
Another notable aspect of the book is its exploration of the lack of sensitivity Muslims hold toward other faiths, which often becomes a trigger for accusations of blasphemy.
Many Muslims firmly believe that Islam’s teachings inherently prevent them from committing blasphemy against other faiths, as the religion explicitly forbids such acts. However, this claim often stands in contrast to the insensitivity observed in practice. Through numerous examples, the author explores this paradox, highlighting instances where actions and attitudes, whether intentional or otherwise, reflect a disregard for the sanctity of other faiths. By critically examining this dimension through several examples, the book reveals how such inconsistencies further complicate the discourse around blasphemy and inter-religious sensitivities. This leads to the central theme of the book: the ethnography of the ‘mundane’ and the contrast between idealized Islam and the reality of “living Islam.” Here, he stresses the importance of understanding Islam as it is lived by ordinary people in their daily interactions, as opposed to the abstract, idealized versions often portrayed in theological or political discourses.
A valuable observation in the book is how the legal framework becomes almost irrelevant in cases of blasphemy. It is discussed how societal trust in the judicial process is overshadowed by a preference for extrajudicial killings. This alarming trend highlights the intersection of law, faith, and mob justice, where societal norms and emotional triggers often overpower legal safeguards. This examination provides a grim insight into the fragile state of justice when religion becomes a tool for violence.
Interestingly, he also touches on a crucial point regarding the accuser’s mindset. He points out that, in many instances, individuals making accusations of blasphemy fail to recognize that the mere thought of blasphemy does not necessarily equate to an actual blasphemous act. This lack of distinction plays a pivotal role in the perpetuation of violence and the broader social tensions surrounding religious identity and sacredness. While the book effectively portrays the “mundane” dimensions of faith and violence, the inquiry of how cultural constructs like honor, shame, and collective moralities influence mob behavior could have added another dimension to this significant work.
What sets this book apart, in my opinion, is the author’s authentic voice. Though he navigates sensitive topics with care, the author does not shy away from expressing his own perspective. This calculated yet honest expression of his views adds a layer of authenticity to the work, making it not only an academic exploration but also a personal and critical commentary on contemporary issues in Pakistan.
Addressing the issue of blasphemy in Pakistan requires a paradigm shift toward fostering critical thinking within society. As Dr. Bilal’s work suggests, the absence of critical engagement with religious, cultural, and social constructs perpetuates intellectual stagnation, creating fertile ground for fake accusations, misinterpretations, and acts of mob violence. Encouraging critical thinking through education, open dialogue, and media reform can challenge rigid mindsets, promote nuanced understandings of blasphemy, and mitigate the misuse of religious sensitivities. By cultivating a culture of inquiry and reflection, society can begin to address the root causes of these deeply entrenched issues and move toward more just and reasoned responses to perceived offenses.
In conclusion, this anthropological work is a rich and layered representation of the intersections between faith, violence, and everyday life in Pakistan, which is a valuable contribution to the understanding of Living Islam in Pakistan. Through its multifaceted approach, it provides a deeper understanding of the complexities surrounding blasphemy in a society grappling with issues of faith, identity, and social justice. This book will not particularly interest those who are looking to the study of Anthropology of Islam but also for those who are keen to expose themselves to the ‘Grand Schemes of Everyday Life.’
