The two faces of Kashmiri Chutzpah
Arsalan Riyaz Chatt
2/6/20243 min read
In the midst of a frigid winter night, seated before the glowing embers of the Bukhari, and savouring a cup of espresso made by my dear mother – likely the final indulgence before bedtime – a profound quote resonated in my contemplation: "Feedback is the breakfast of champions." Amidst the days of the week, today marked a moment when I had a task at hand, a time to embrace constructive feedback. To contribute, one must first assimilate; to reform, one must realign; to metamorphose, one must comprehend; and to cure, one must first diagnose.
In the Kashmiri context, I've come to term this process as "Unveiling Chutzpah."
Adhering to Cal Newport's philosophy of "Digital Minimalism," my use of social media remains both controlled and minimal. Nevertheless, I maintain a distinct circle of peers and brethren who regularly share links to tailored content, predominantly centred around current events in Kashmir. Designating a specific time each week to traverse this digital realm allows me to stay abreast of the latest developments and recognize the necessity to realign my social-engineering goals in order to remain pertinent in the face of contemporary demands. Precisely speaking, it keeps me “relevant”.
On a side note, "relevance" serves as a crucial component of effective "delivery." For someone aspiring to philanthropically contribute to societal transformation, staying attuned to the ever-evolving issues within society is paramount. This, in essence, commences with periodic assessments of the evolving social dynamics. An efficacious product, whether material or ideological, plugs the gaps present in the world.
Many tulāb al-‘ilm (students of Islamic knowledge) often find themselves ensnared in the labyrinth of religious debates and arcane details, which incessantly shield them from the vibrant tapestry of societal evolution. These debates, often rooted in bygone eras, serve as relics of historical discourse, diverting their moxie from enriching dialogues towards trivial pursuits, and from practical implementations to theoretical abstractions, ultimately leading them astray from pragmatic endeavours to futile pursuits.
It was time to unmask the “chutzpah” of this predicament. As I delved into the depths of various online platforms, a myriad of contemporary trends in “woke” culture emerged, clamouring for attention. There, amidst the digital cacophony, I encountered a spectacle of audacious behaviours and shameless self-expression.
A pair of misguided gays, their lips tainted with a rosy hue courtesy of a filter, shamelessly posed for an Instagram reel, laying bare the moral decay festering within their souls—a futile attempt to synchronize their inner filth with the decadence of the outside world. Elsewhere, others revelled in wild and ecstatic dances, casting aside inhibitions in a public display of hedonism.
Amidst this digital carnival, a self-proclaimed rapper spewed forth explicit lyrics with a fervour surpassing even the emission of carbon dioxide molecules. And then, a young female rapper, barely in her teens, exhorted Kashmiri girls to cast off the veils of "backward" modesty and cultural norms, beckoning them towards the ostentatious allure of the stage.
The kaleidoscope of such content served as a stark reminder of our detachment from society's pulse. Lost amidst religious rhetoric aimed at rival preachers or factions, we remain oblivious to the chasms we leave for nefarious forces to exploit. Like a neglected child caught in the crossfire of parental discord, the common man is left to ponder the immaturity of religious groups embroiled in petty disputes while existential threats loom large on the horizon of Kashmir.
When I turn my head the other side, towards the “chutzpah” of the religious lot, a wave of disappointment washes over me. Many among them seem to have dedicated their online presence solely to refute their adversaries and those who dare to diverge from their “perfect” manhaj (methodology), stirring a setting of animosity and rage among the common Muslims. Others struggle to even maintain a basic level of communication, their pronunciations, choice of words or language betraying their intentions from the word "go". Emulating the folly of Hakim Toma, some vainly attempt to assert themselves as paragons of intellect and virtue to the common folk, yet in their expressions, they utterly fail to draw the differentiating line between “distinction” and “destruction.”
From all the drama unfolding in the virtual world, it is necessary to understand that all those engaged in Islamic da’wah, whether directly or indirectly, and committed solely to the cause of Allah, should strive to enshroud all under the noble banner of Islam, rather than rending it to fit the narrow objectives of their own jama’ah (religious faction). It is essential to broaden one's perspective and prioritize the preservation of Islam as a whole over sectarian supremacy, as no single sect can fully encapsulate the vastness of Islam.
In a landscape increasingly dominated by "woke" sentiments, where Muslim women find themselves caught between the conflicting currents of liberation and immodesty, where Islamic personal laws are overshadowed by secular frameworks of human creation, where the call to prayer falls upon few ears, and where the fundamental unity of Tawhīd is obscured by the pernicious influences of pantheism and polytheism, where drugs permeate every corner, and where the divine calling of Allah is stifled, sectarian affiliations fade into insignificance. As long as there remains a distant yet shared connection to Islam, it is imperative that concerns be unified and prioritized to address the pressing issues at hand.
Instead of perpetuating age-old rifts, scholars from all corners of the Islamic spectrum should convene, not to settle differences, but to defer them until a time reminiscent of the return of the great Muslim empires, when polemic discussions could unfold leisurely amidst the fragrance of aromatic tea. Until then, let them find solace in the verses of Allama Iqbal,