Dr. Haider Shah

Opinion is the medium between knowledge and ignorance (Plato).


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OVER A COFFEE: Feeling 1971 in 2015, The Daily Times, July 25, 2015

The Karachi operation would have enjoyed unqualified support from sceptics like me if charity had begun at home

The internet is a blessing for those who enjoy browsing archival documents as a hobby. Just a few days ago, I was browsing the headlines of some Pakistani English newspapers from 1971. I wanted to see if the newspapers reflected the horrors that the Ides of March were then planning to unfurl. At times revisiting the past can be illuminating for the present, especially if one is unencumbered by any preconceived notions and prejudices. Interestingly, the headlines and narratives in the newspapers of 1971, despite being more than four decades old, sound very familiar as the same clichés can be found in our print and electronic media even today. For instance, readers are told that the martial law administrators (MLAs) were busy clearing up the mess in East Pakistan, which had been created by a handful of miscreants with the help of our archenemy, India. ‘Chittagong cleared of anti-state elements’, ‘Chandpur cleared of miscreants’ and ‘Armed forces in control of border’ are just a few examples. The newspapers were also teeming with headlines about ‘Peace committees’, ‘Razakars’ and other patriotic sections of East Pakistan. We were reassuringly told “Bangladesh movement dead” in one big headline. A headline on June 22 declares Mascarenhas’ report about the genocide of Bengalis published in Sunday Times as “malicious”. The headlines were dominated by General Tikka Khan, General Hamid Khan and General Niazi making visits to various locations and appreciating a return to normalcy everywhere. The August headlines proudly told us how many ‘miscreants’, ‘trouble-makers’, ‘Indian agents’ and ‘anti-state elements’ had been killed. After the war began in December the headlines told us how we were winning the war on all fronts.

If we go back further in our time machine and land in the 1940s we find that the Pakistan project was passionately pursued by two ethnic groups of what was then India: Muslims in Bengal and the United Provinces (UP). The populace of the Muslim majority provinces was largely unenthusiastic about the Muslim League and its politics. One can thus call Bengalis and Urdu speaking Indian Muslims the chief architects of Pakistan who were able to enforce the project despite many inherent faults and poor project planning. By 1971, we see a gradual rise of chorus in the national media about Bengalis being accused of being Indian agents and their popular leaders as traitors. Our sagacious military leaders considered the problem a mere law and order issue and, while trying to fix it in their peculiar way, severed half of Pakistan.

Now, almost similar kinds of charges are being levelled against the second chief architect of the Pakistan project: the Urdu-speaking Indian Muslims who call themselves Mohajirs. I do not want to stand as an apologist or an unpaid counsel for the MQM. I do not think very highly of the collaborator role of this party with military dictators and have always found Altaf Hussain’s deification of army generals extremely distasteful. But when his party wins convincingly despite a targeted media trial and a meticulously executed plan of prosecution I have to keep my personal opinions on one side and concede to the fact that the MQM, led by Altaf Hussain, represents the Urdu-speaking urban population of Sindh.

No doubt, the rule of law should be blind and all criminals — even if enjoying political support — must be made accountable. However, I expressed my fears in March this year about how my happiness over the Karachi operation was blotted by a feeling of discomfort as manufactured justice often comes with dreadful consequences. Incomplete and partial accountability is no accountability at all. The Karachi operation would have enjoyed unqualified support from sceptics like me if charity had begun at home. The army leadership should have offered complete support in the treason case against Musharraf who, ironically, is also in Karachi. The generals against whom corruption cases are pending should have been returned to the civilian investigation agencies with an assurance of complete neutrality. Once this confidence building and perception dispelling phase were successfully completed then an all-out operation clean up under the overseeing of the federal government should have been launched.

The media seems to be exhibiting many of the colours of 1971 these days as it is promoting the same kind of narrative that was in vogue in 1971. Unlike Bengalis, the Mohajirs of urban Sindh may not be able to wage a liberation war. However, if a deep sense of deprivation and political victimisation is allowed to develop it will do no service to the long-term welfare of the country. In 1947, the Bengalis and UP based Indian Muslims championed the cause of Pakistan while the Pakistan army was then not even born. In 2015, while one of the chief architects celebrated the 45th Independence Day, the second architect was dubbed an Indian agent by the spokesperson of our military establishment. The media failed us in 1971. Will it fail us in 2015 again?


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OVER A COFFEE: Deaths in Karachi and fasting, The Daily Times, 4 July, 2015

Even if a person is completely healthy but is working in hot summer conditions, the prohibition of water is not something that any sane doctor would ever recommend

In London,as all media sources had predicted,we faced a blazing day on July 1; my car’s dashboard recorded 37 C temperature on the day. We were given many health-related warnings on the television and radio and were advised to drink fluids regularly during the day to avoid chances of dehydration.
In Pakistan, the mercury remains above 40C in these months of the year. Risks of dehydration and heatstroke are therefore acute for those who do not have the luxury of remaining indoors or travelling in air-conditioned cars. However, just take stock of the narrative in mainstream media outlets here. Clichés like “Rehmatonaurberkatonkamaheena” (month of blessings) make up the core of all sermons that are endlessly unleashed onviewers by clerics of all pedigrees in commercially produced programmes. As if the hype created by the rhetoric of piety by professional sermonisers were not enough, some doctors also try to ‘scientify’fasting by making sweeping claims of health benefits.Some even go to the extent of quoting some research articles on fasting. At times, not stating full facts amounts to a constructive lie. As a display of intellectual dishonesty, they do not make clear that medical fasting is entirely different from the fasting we see at the cultural level inMuslim societies. In medical fasting only food intake is not allowed for a few hours with no prohibition on drinking water. They also fail to disclose a big body of literature that reports increased risks due to Ramzan-style fasting for various categories of patients. Even if a person is completely healthy but is working in hot summer conditions, the prohibition of water is not something that any sane doctor would ever recommend.

More than 1,000 people have died in Karachi recently. Whether we harbour a Jewish, Hindu, Buddhist, Scientologist, Christian or Muslim faith in the conscious part of our brains, our nervous system and other involuntary systems work independently of our faith. After sweating in the sun, our body needs water and minerals to keep systems working. The need of drinking plenty of water on a hot summer day is so fundamental that one may consider it as a basic tenet of humanism. Our cultural attitudes reinforced by abusive pieces of legislation such as the Ahteraam-e-RamzanOrdinance are more condemnable when we discover that the Quranic verse that introduces the practice of fasting does not make it a mandatory provision. A few years back, I wrote specifically about Sir Syed’s very logical interpretation of verse 2:184:“[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess, it is better for him. But to fast is best for you, if you only knew.”

Ritualised Ramzanbrings glory and social control to the clergy. Not surprisingly, the clerics twist the verse and extract meanings that do not threaten the status quo. But if the verse is read plainly one cannot help agreeing with Sir Syed that God proposed fasting and feeding as two choices. While in this verse (2:184) the two choices are mentioned, in later two verses the formalities of fasting are then detailed for those who go for the fasting choice. But if someone is not keen on fasting for any personal reasons,he can instead feed at least one needy person as compensation.If some choice has been explicitly given in Quranic verses, no opinion of any jurist can take that right away. The concluding verse on fasting states that God does not want to make our lives difficult. Working in thescorching heat to earn food for one’s children and to keep the economy moving is not a choice of luxury for the majority of Pakistanis. Denying them the right ofdrinking water amounts to increasing the risk of dehydration,which God expressly rules out as the intention of the suggestion.

What we need to ponder is that if the Quranic verses provide a choice of feeding instead of fasting, how come we deny this choice in our society? We also need to think whether all Quranic directives are of equal importance or whether we can do our own cherry picking. For instance, Quranic verses contain very clear admonitions against those who indulge in interest-based trade; in one verse such transgressors are termed as being smitten with insanity by the devil. But from the government to the ordinary faithful, some kind of pragmatic silence has been developed over the years on interest-based transactions. If we compare fasting with interest taking, we can see that while the prohibition on interest is mandatory, God is only suggesting that fasting might be good if taken as a choice. Still, culturally we feel obsessed with treating fasting as more important than other directives found in the holy Book.

When the Pakistani media broke the news of a large number of heatwave-related deaths, people criticised the government and energy providers. We do not have the guts to name the real culprits though. Sermonisers and doctors share the responsibility for causing these deaths.They wilfully promoted water deprivation as a dictum of God and spread false information about health benefits. Or maybe we are still living in that era when humans were killed as sacrifices to please deities.