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Additional resources for Living Islam: Muslim Religious Experience in Pakistan's North-West Frontier

Example text

It is this ongoing conversation to which I refer throughout the book as debate, and as involving the play of the mind and the exercise of the critical faculties of the intellect. Muslims in these two sites thus see themselves as intellectually active; they discuss thought a great deal, and what I also seek to emphasise is that this intellectual vibrancy is a reflection of broader trends across the Muslim world. The place of critical debate in a range of Muslim countries is the focus of a recent volume edited by Eickelman and Anderson (1999).

33 The relation between the open (kholao, wereigh) and the concealed (khoasht) brings us back to the underlying theme of the book: the interrelation between the intellect and emotions in our understanding of ‘local’ and ‘global’ Islam. The division between the open (al zahir) and the hidden (al batin) is a recurrent dimension of many classic Sufi texts (see, for instance, Das 1984). In Chitral, the division between the open and the hidden is not confined to the experience of spiritual reality (haqiqat) alone: it also infuses the ways in which Rowshan Muslims make moral judgements about the state of village life.

Despite the attempts of the region’s now politically powerful mullahs to ban the playing of music in public vehicles and discourage outdoor musical programmes in the region’s villages, these dimensions of Chitral life continue to be a valued feature of life in the region by many if not all Chitral Muslims. Indeed, even with regard to the sensitive domain of women’s veiling, the MMA’s strict requirements have resulted in no simple process of unthinking deference by either Sunni or Ismaipli Chitral people.

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