The text comprises excerpts from a biography of Dr. Zakir Naik, a prominent Indian Islamic preacher. The excerpts detail Naik’s life, from his humble beginnings to his rise as a popular televangelist. Significant portions focus on criticisms of Naik’s views, particularly his controversial statements on women and his perceived hypocrisy. The author expresses concern over Naik’s influence, especially in Pakistan, highlighting societal issues and contrasting Naik’s reception in India and Pakistan. The text also includes a discussion of the complexities of religious extremism and societal problems. Finally, the author questions the inconsistencies between Naik’s teachings and observed realities in Pakistan.

Study Guide: Analysis of Dr. Zakir Naik and Related Commentary

Quiz

Answer each question in 2-3 sentences.

1. What is Dr. Zakir Naik’s background, according to the text?
2. Who were some of the key figures who influenced Dr. Zakir Naik’s early career and how did they influence him?
3. According to the text, what was the general perception of Dr. Zakir Naik among some of his peers, particularly the “Darvesh”?
4. How did Dr. Zakir Naik’s fame spread, according to the text, and what was the initial reaction to his popularity?
5. What are some of the criticisms levied against Dr. Zakir Naik in the text regarding his lectures and statements?
6. How does the text portray Dr. Zakir Naik’s views on the treatment he receives in Pakistan compared to India?
7. What is the text’s depiction of Dr. Naik’s comments about women?
8. How does the text depict Dr. Zakir Naik’s views on the possibility of a Muslim going to heaven in America vs Pakistan?
9. What is the text’s commentary on Dr. Zakir Naik’s interaction with a Pashtun girl in Karachi who was talking about her society?
10. What are some of the specific social ills that the text claims exist within the “Islamic” society that Dr. Zakir Naik defends?

Answer Key

1. Dr. Zakir Naik was born in Mumbai to a poor milk seller. Despite poverty, he became a doctor (MBBS) and worked hard to develop his speaking abilities in English and Urdu, overcoming a stammer.
2. Sheikh Ahmed Deedat was a major influence, who he met in 1987 and whom he considered a teacher. Dr. Sarar Ahmad also influenced him, and a man named Faiz Yabi, another doctor, encouraged him to choose between medicine and religious work.
3. The “Darvesh,” considered Dr. Zakir Naik to be a “mere memorizer” and a “Maulvi,” suggesting that they did not respect his intellectual depth and regarded his ideology as behind the times.
4. His fame began in the 90s with his lectures on Kabale studies in South Africa and his creation of Peace TV. Initially, his popularity was not driven by religious consciousness but rather by a youthful devotion.
5. The text criticizes his “harsh tone” particularly with reference to women, his view that women should marry married men, his use of pejorative language when referring to women who don’t comply, and his tendency to generalize and condemn entire groups of people as infidels.
6. The text implies that Dr. Zakir Naik feels more respected in India by Hindu people than in Pakistan. He suggests that Hindu people treat him with greater courtesy and appreciation, while in Pakistan, he faces difficulties and bureaucratic issues.
7. The text reports that Dr. Naik has claimed that women should become second and third wives if they cannot find a single man to marry, and that women who do not follow this path will become prostitutes. He is reported to have used strong, derogatory language toward women.
8. The text indicates that Dr. Naik has claimed a Muslim has a better chance of going to heaven if they live in Pakistan rather than in America.
9. The text indicates that instead of acknowledging her truth telling and offering support, Dr. Zakir Naik attempted to silence her with a demand for an apology.
10. The text claims that drug addiction, adultery, pedophilia, and other evils are common in the society that Dr. Zakir Naik defends. The text emphasizes that he denies the possibility of such social ills within that culture.

Essay Questions

1. Analyze the author’s perspective on Dr. Zakir Naik. What specific criticisms do they make, and how do they construct their argument against him?
2. Explore the significance of the comparisons drawn between Pakistan and India in the text, and how these comparisons contribute to the author’s overall critique of Dr. Zakir Naik.
3. Discuss the role of women in the text’s critique of Dr. Zakir Naik’s teachings. How does the author use gender to underscore their point of view?
4. Considering the various social issues mentioned in the text, analyze the author’s claim about how these are treated differently from an Islamic point of view and how that creates an internal contradiction.
5. In what ways does this text reflect broader cultural and ideological tensions in the region, and how do these tensions influence the author’s perspective on Dr. Zakir Naik?

Glossary of Key Terms

• Topiwala: A term that refers to a person who wears a topi, often a religious skullcap.
• MBBS: Bachelor of Medicine, Bachelor of Surgery. A medical degree.
• Sheikh Ahmed Deedat: A famous debater from South Africa known for his arguments on Islam.
• Dai of Islam: A missionary of Islam, someone who calls people to the Islamic faith.
• Khatib: A person who delivers a sermon or speech in a mosque.
• Mubal: A religious speaker or preacher.
• Darvesh: In this context, it appears to refer to a critical peer or observer.
• Raskal Aqeedah Ahmed: A derogatory reference to a person whose ideology is considered to be behind the times
• Kabale studies: The text appears to be referring to lectures related to the Kabale, a text related to Jewish mysticism.
• Shorat Maqbool: “Popular Fame” in Urdu.
• State Guest: Someone given special recognition by the government.
• Ajwan: A seed-like fruit commonly used in cooking in South Asia.
• Tasra of Ilahiya: A reference to the way that God (Ilahiya) has made things appear in the world, and also a derogatory allusion to public property (Tasra).
• Faqih: An expert in Islamic law.
• Chamdan: A reference to the donation of material goods (often money) to a religious leader.
• Zina: Adultery or fornication (illicit sexual activity).
• Mashri: “East,” here referring to the Middle East or Islamic-majority countries.
• Deeni Lumo: Religious school students.
• Shaid: A reference to the material donation of goods (often money) to religious leaders.

Dr. Zakir Naik: A Critical Analysis

Okay, here’s a briefing document summarizing the key themes and ideas from the provided text, incorporating quotes where relevant:

Briefing Document: Analysis of Text Regarding Dr. Zakir Naik

Introduction:

This document analyzes a text providing a critical perspective on Dr. Zakir Naik, an Indian Islamic preacher. The text offers a complex and often negative view of Naik, exploring his personal history, rise to fame, controversial statements, and the impact of his ideology. It is written from the perspective of someone referred to as “Darvesh,” who appears to have known Naik for some time.

Key Themes and Ideas:

1. Zakir Naik’s Background and Rise to Fame:

• Humble Beginnings: The text highlights Naik’s origins in poverty as the son of a milk seller, emphasizing his hard work and dedication (“In spite of extreme poverty, he became a Topiwala with his hard work and dedication”).
• Overcoming Obstacles: Despite a stammer, Naik reportedly excelled in English and Urdu speaking, suggesting a determined effort to become a public speaker.
• Influence of Mentors: The text notes the influence of Sheikh Ahmed Deedat, a famous debater from South Africa, and Dr. Sarar Ahmad, a Pakistani scholar (“In 1987 he got the honor of being the disciple of Sheikh Ahmad Deedat”).
• Rapid Rise in the 90s: His fame grew in the 90s, associated with lectures on Kabale studies and the creation of his own Peace TV.

1. Darvesh’s Critical Perspective:

• Limited Admiration: Darvesh admits to never being a “favourite” of Naik’s, considering him to be primarily a memorizer and a “Maulvi” (Islamic scholar). Darvesh believes Naik’s ideology is less advanced than his own. (“Even though he was not a favourite of the Darvesh, he always considered him a mere memoriser and a Maulvi, because ideologically he was way ahead of Raskal Aqeedah Ahmed.”)
• Appearance vs. Substance: Darvesh notes Naik’s good looks, likening him to his teacher Ahmed Deedat, but this observation does not translate into respect for his ideas. (“The Darvesh looked very handsome like his teacher Sheikh Ahmed Dad.”).
• Concerns about Fanaticism: Darvesh is critical of the spread of religious fanaticism and the negative impact of Naik’s arrival in Pakistan. (“In such a situation, the arrival of Dr. Jakar will increase the already existing intensity many fold. Darvesh is like adding fuel to the fire of provocative speeches.”). He fears Naik will further fuel the already heightened religious tensions in Pakistan.

1. Controversial Statements and Actions:

• Comparison of Treatment in India and Pakistan: Naik expresses a preference for the treatment he receives in India, claiming to be given more respect and better treatment than in Pakistan. He even contrasts the behavior of Hindu people toward him against Pakistani officials, saying “The respect I get in India, I don’t get it here in Pakistan.” He also claims that “Hindu people… say that it is wrong and haram to look after me, we will not open the bag of Doctor Zakir.”
• Negative Views on Women: The text highlights Naik’s controversial statements about women, including the idea that women who cannot find single men should marry married men, and those who don’t become “prostitutes.” (“It is the end of the world that such a great preacher of Islam is heard saying in public gatherings that women who cannot find single men should marry married men… or she should become a prostitute”). Darvesh finds this and other statements about orphan girls especially hurtful.
• Intolerance Towards Other Beliefs: The author criticizes Naik’s teaching that implies Muslims are the only true people of God and that others are infidels. The author also critiques Naik’s suggestion that living in Pakistan is more likely to grant passage to heaven. (“What are we teaching the people of the 21st century today? That all of you are liars, false infidels and bloodthirsty people… It is better to live in Pakistan than in America because the path to heaven is easier from here”).
• Dismissal of Criticism: The text describes how Naik dismisses questions about inconsistencies in his teachings, especially regarding the presence of pedophilia in Islamic societies, effectively silencing those who question him (“You said my mother is very Islamic and my mother has pedophiles. There is a conflict between the two. No one can be a pedophile in an Islamic environment.”).

1. The Impact of Naik’s Teachings:

• Polarizing Effect: The text suggests Naik’s teachings exacerbate existing religious tensions, with the potential to create ideological divisions and stifle open debate. The text mentions the “fear and threats without any reason” in Pakistan and that speaking the truth has been difficult, concluding that Naik’s arrival will only “increase the intensity”
• Critical Reactions from Some Followers: The text mentions that some who were originally fans of Naik have started to question his teachings. (“Those who were presenting them as references; today their sweet dream or intoxication has broken, their eyes have opened”).

Quotes Highlighting Key Ideas:

• “In such a situation, the arrival of Dr. Jakar will increase the already existing intensity many fold.” – Emphasizes Darvesh’s concern over Naik’s impact in Pakistan.
• “The respect I get in India, I don’t get it here in Pakistan… If a Hindu sees me in India, he will say, go to the door, Dai Whoever says something will say the truth, the truth is beyond words.” – Shows Naik’s preference and respect for India over Pakistan.
• “It is the end of the world that such a great preacher of Islam is heard saying in public gatherings that women who cannot find single men should marry married men… or she should become a prostitute.” – Highlights the extreme nature of Naik’s views on women.
• “You said my mother is very Islamic and my mother has pedophiles. There is a conflict between the two. No one can be a pedophile in an Islamic environment.” – Demonstrates Naik’s unwillingness to admit flaws in his worldview.

Conclusion:

The text paints a highly critical picture of Dr. Zakir Naik. It portrays him not as a genuine scholar or reformer, but as someone who uses his public speaking skills and charisma to spread potentially harmful ideologies. The text expresses serious concerns about his impact on society, particularly in Pakistan, and highlights the controversial nature of his pronouncements on women, non-Muslims, and other societal issues. The author, Darvesh, emerges as a thoughtful critic who provides a counter-narrative to Naik’s public persona. The article warns of the dangers of blindly following charismatic figures without critically examining their views.

Dr. Zakir Naik: A Critical Analysis

FAQ: Themes and Ideas from the Provided Text

Q1: Who is Dr. Zakir Naik and what is his background? Dr. Zakir Naik is an Indian citizen, born in Mumbai in 1965 to a poor family. Despite his humble beginnings, he attained an MBBS degree. He initially had a speech impediment but overcame it to become a skilled orator in English and Urdu. He was deeply influenced by Sheikh Ahmed Deedat and Dr. Sarar Ahmed, becoming a disciple of Deedat in 1987. He was advised to focus on either medicine or religious preaching, choosing the latter. He rose to fame in the 1990s, especially through lectures and the creation of Peace TV.

Q2: How did Dr. Zakir Naik’s fame spread, and what are some criticisms of his approach? Dr. Zakir Naik’s fame grew rapidly, driven initially by young, devoted followers. However, he was criticized for his approach, particularly for being seen as a mere memorizer and ‘Maulvi’ rather than a deep, original thinker. Some found his views to be ideologically rigid and not aligned with a more liberal approach to religion. His speeches, particularly regarding women, have also been described as harsh and offensive.

Q3: What is the author’s opinion of Dr. Zakir Naik’s visit to Pakistan? The author expresses concerns that Dr. Zakir Naik’s visit to Pakistan, where religious fanaticism is already prevalent, could intensify existing tensions and ideological divides. While acknowledging that the visit might stir conversation in a stagnant society, the author believes it could be counterproductive, “adding fuel to the fire of provocative speeches” rather than fostering positive change. The author criticizes the view that popularity equates to truth or ability.

Q4: How does the text contrast the treatment Dr. Zakir Naik receives in India versus Pakistan? The text highlights a significant difference in how Dr. Zakir Naik is treated in India compared to Pakistan. In India, Hindus are portrayed as respectful, generous, and accepting of Dr. Naik, often going out of their way to assist him and treat him as a “man of God.” In contrast, the text suggests that Dr. Naik encountered logistical issues with a Pakistani airline, which did not offer the same courtesy as the author said non-muslims in India did. This contrast is used to critique the intolerance in Pakistan while admiring India’s inclusivity.

Q5: What is the author’s criticism regarding Dr. Zakir Naik’s views on women? The author is strongly critical of Dr. Zakir Naik’s views on women. Specifically, the text takes issue with his suggestion that women who cannot find single men should marry married men, thus becoming second or third wives. The author is disgusted by Naik’s apparent claim that a woman who does not marry a married man should become a prostitute. The author views this as an immoral and objectifying view of women and as evidence of the backwardness of Dr. Naik’s ideology.

Q6: How does the text portray Dr. Naik’s views on the United States and the path to heaven? The text reports on a statement by Dr. Zakir Naik that it is easier to get to heaven from Pakistan than the United States, because in the US it is more likely that a Muslim will commit crimes. It is implied that America is seen as morally corrupting. The author challenges this, arguing that Pakistan is not free from immoral acts. The author also mentions Naik attributing the events in Gaza to Allah’s plan, indicating a fatalistic and potentially divisive viewpoint.

Q7: What is the author’s perspective on Dr. Zakir Naik’s handling of social issues like pedophilia? The author sharply critiques Dr. Zakir Naik’s response to questions about the prevalence of pedophilia in religious communities. The author finds Dr. Naik’s response illogical and inconsistent; according to Dr. Naik, a pedophile cannot exist in a truly islamic environment. The author also criticizes Naik’s response to a young woman who spoke out about the hypocrisy she experienced in her community, where she was essentially told to be silent and apologise. This is used as an example of Dr. Naik’s overall dismissal of difficult social problems.

Q8: What is the overall message or stance of the author towards Dr. Zakir Naik? The author presents a largely critical and negative view of Dr. Zakir Naik. While acknowledging his initial successes and popularity, the author critiques his rigid and divisive ideology, his harsh and objectifying views on women, his simplistic worldview, his inconsistent logic and his dismissive attitude towards important social issues. The author expresses concern about the negative impact Dr. Naik’s teachings could have, particularly in environments already prone to religious extremism and intolerance. The author implies that his appeal is based on simplistic ideas and that he is not a genuine religious scholar.

Dr. Zakir Naik: A Controversial Religious Scholar

Dr. Zakir Naik is an Indian citizen born in Mumbai on October 18, 1965, to a poor milk seller [1]. Despite facing poverty, he became a religious scholar, earning an MBBS degree from medical college [1]. He initially had a stammer but became proficient in English and Urdu [1]. His favorite topic was the famous debater of South Africa, Sheikh Ahmed Idat, and a Pakistani scholar, Dr. Sarar Ahmad [1].

Key points about Dr. Zakir Naik:

• Early Influences and Mentorship: In 1987, he became a disciple of Sheikh Ahmed Deedat after meeting him in Mumbai and later visited him in South Africa [1]. In 1991, he met Dr. Sarar Ahmad while touring Pakistan [1]. He was advised by Faiz Yabi, an MBBS doctor and Dai of Islam, that medicine and religious preaching (Mubal) could not be pursued together [1].
• Rise to Fame: Dr. Zakir Naik’s fame began to spread in the 1990s, when he started lecturing on Kabale studies, which began in South Africa [1]. He also created his own Peace TV channel [1].
• Controversial Views: Dr. Zakir Naik’s views and speeches have sparked controversy [1, 2]. Some consider his speeches provocative and contributing to religious fanaticism [2]. He has been criticized for his views on women, with some noting his “harsh and harsh tone” in reference to them [3]. For example, he has said that women who cannot find single men should marry married men as second or third wives, and those who do not will become prostitutes [4, 5].
• Views on India vs. Pakistan: Dr. Zakir Naik has expressed that he receives more respect in India than in Pakistan [3, 6]. He recounted instances where he was treated favorably by Hindus in India, such as being allowed to carry extra weight on flights without charge, while facing difficulties and charges from Pakistani officials [3, 6]. He has said that “Modi is wrong, India is not wrong,” suggesting a distinction between the government and the people of India [3, 6].
• Contradictory Statements: The sources highlight contradictions and criticisms related to Dr. Zakir Naik’s statements. He has suggested that Muslims in Pakistan are more likely to go to heaven than those in America, yet also stated that Pakistani Muslims are prone to committing crimes like murder and bribery [4]. He has also been criticized for stating that pedophilia is not possible in an Islamic environment [5, 7].
• Reactions to his Speeches: Some people have had their “sweet dream or intoxication” broken after listening to his speeches, with their eyes opened [3]. Some of his followers used to refer to him with devotion, but their views changed when his work did not meet the taste of the listeners [1].

In summary, Dr. Zakir Naik is a complex figure, a religious scholar who gained fame in the 1990s, but whose views have also drawn significant controversy. He has faced criticisms for his views on women, for what some consider to be contradictory statements, and for potentially promoting religious fanaticism. At the same time, he has expressed favorable views of India and has been well-received by some of its citizens [1-3, 6].

Religious Fanaticism and Dr. Zakir Naik

Religious fanaticism is a significant theme in the sources, particularly in relation to Dr. Zakir Naik and the reactions to his speeches [1].

Key points about religious fanaticism discussed in the sources:

• Fanaticism in Pakistan: The sources note that religious fanaticism is already at its peak in Pakistan [1]. It’s mentioned that the arrival of Dr. Zakir Naik is seen as potentially increasing this intensity [1].
• Dr. Zakir Naik’s Role: Some consider Dr. Zakir Naik’s speeches as provocative and contributing to religious fanaticism [1]. The sources suggest that his presence in Pakistan could be like “adding fuel to the fire of provocative speeches” [1]. This implies that his rhetoric is seen as exacerbating existing tensions and divisions [1].
• Ideological Differences: The sources indicate that Pakistani society is facing ideological differences due to religious customs [1]. The implication is that religious fanaticism is a symptom of a broader societal issue [1].
• Critique of Blind Devotion: Some individuals who were once devoted to figures like Dr. Zakir Naik have had their “sweet dream or intoxication” broken, and their eyes opened after listening to his speeches [2]. This suggests that blind devotion is a form of fanaticism that can be harmful [2].
• Contradictions and Hypocrisy: The sources highlight contradictions and hypocrisy in the views expressed by religious figures and their followers [3]. For example, Dr. Zakir Naik is criticized for saying that pedophilia is not possible in an Islamic environment [3]. The sources also suggest that there’s a conflict between the claim of being very Islamic and engaging in immoral actions [3]. This implies that religious fanaticism can mask hypocrisy and lead to contradictions [3].
• Us vs. Them Mentality: The sources highlight that some people are teaching the idea that “all of you are liars, false infidels, and bloodthirsty people” and that “only we Muslims are human beings” [4]. This kind of rhetoric promotes an “us vs. them” mentality, which is often a characteristic of religious fanaticism [4].
• Narrow-Mindedness: The sources highlight how some people claim that living in Pakistan is better than living in America because it makes the path to heaven easier [4]. This belief suggests a narrow-minded worldview that is focused on a singular religious path, which the sources suggest is problematic [4].

In summary, the sources connect religious fanaticism with provocative speeches, societal divisions, blind devotion, hypocrisy, and a narrow-minded worldview. They also suggest that religious fanaticism can be intensified by figures like Dr. Zakir Naik and that it can be a symptom of broader societal issues [1]. The sources criticize those who promote a rigid and exclusionary view of religion [4].

Pakistan: Society, Religion, and Contradictions

Pakistani society is portrayed as complex and troubled in the sources, with several key issues highlighted.

• Religious Fanaticism: The sources indicate that religious fanaticism is a significant problem in Pakistan [1]. It’s described as being “at its peak,” and there is concern that figures like Dr. Zakir Naik may further intensify it [1]. The sources suggest that religious fanaticism is a symptom of broader societal issues, not just a matter of individual beliefs [1].
• Ideological Divisions: Pakistani society is experiencing “ideological differences due to religious customs” [1]. This suggests a lack of unity and a society divided by varying interpretations and practices of religion [1].
• Fear and Repression: There is a sense of fear and repression, where “speaking and writing the truth has been made difficult” [1]. This indicates that free expression is curtailed and there is a lack of open discourse in society [1]. The sources suggest that people are facing threats without reason [1].
• Critique of Religious Leadership: The sources critique the religious leaders of Pakistan [1]. There is a call for a stronger invocation of science and philosophy, suggesting a dissatisfaction with the current state of religious leadership [1]. The sources also mention that some people feel that the country already has enough religious leaders and question why more are being brought in [1].
• Contradictions and Hypocrisy: The sources point out contradictions and hypocrisy within the society. For example, it’s mentioned that despite the claim of being very Islamic, there are issues like drug addiction, adultery, and pedophilia present in society [2]. This suggests a disconnect between religious claims and actual behavior [2].
• Treatment of Women: The sources indicate that there are issues related to the treatment of women in Pakistan. One source mentions that a Pashtun girl was mistreated for speaking the truth about society [2]. Dr. Zakir Naik has also been criticized for his “harsh and harsh tone” when referring to women [3].
• Comparison with India: There is a comparison between Pakistan and India in terms of how Dr. Zakir Naik is treated. He claims to receive more respect in India, particularly from Hindus, while facing difficulties in Pakistan [3, 4]. This suggests a level of religious tolerance in India that is seemingly lacking in Pakistan [3, 4]. Dr. Zakir Naik also claims that Pakistani people want him, while also criticizing their treatment of him [4].
• Social Issues: The sources highlight significant social problems, including drug addiction, adultery, and pedophilia, in the Pakistani community [2]. It is mentioned that these issues exist even in the Mashri, which is considered to be very Islamic [2].
• Reaction to Dr. Zakir Naik: There are different reactions to Dr. Zakir Naik within the society. Some view him as a hero and a religious figure, while others have had their “sweet dream or intoxication” broken after listening to his speeches [1, 3]. Some are critical of his views and his presence in Pakistan, seeing him as adding to existing tensions [1].

In summary, the sources paint a picture of a Pakistani society struggling with religious fanaticism, ideological divisions, fear, and hypocrisy. There are also concerns about the treatment of women, as well as social issues and contradictions between religious claims and actual behavior. The sources suggest that there is a significant lack of tolerance and open discourse within society, while also showing diverse opinions about figures like Dr. Zakir Naik.

Critical Interpretations of Islamic Teachings

The sources present a critical view of certain interpretations and practices of Islamic teachings, particularly as they are manifested in the behavior and statements of some individuals and communities. The sources do not provide a comprehensive overview of Islamic teachings, but focus instead on problematic aspects and their consequences.

Here’s a breakdown of how the sources discuss Islamic teachings:

• Contradictions and Hypocrisy: The sources highlight contradictions between professed Islamic values and actual behavior [1, 2]. For instance, the sources question how a society that claims to be very Islamic can have high rates of drug addiction, adultery, and pedophilia [1]. This suggests that the mere adherence to religious labels does not guarantee adherence to Islamic teachings. The sources imply that hypocrisy undermines the credibility of Islamic teachings when they are not matched by ethical conduct.
• Exclusionary Views: Some individuals are portrayed as promoting an exclusionary view of Islam, suggesting that only Muslims are human beings, while others are considered “liars, false infidels, and bloodthirsty people” [3]. This “us vs. them” mentality is presented as a problematic aspect of certain interpretations of Islamic teachings, and may contribute to religious fanaticism [3]. The sources suggest that this exclusionary view of Islam is harmful and divisive.
• Treatment of Women: The sources criticize certain views on women within some Islamic interpretations. Dr. Zakir Naik is criticized for his statements that women who cannot find single men should marry married men as second or third wives and that those who do not will become prostitutes [1, 3]. This particular teaching is presented as harsh and problematic, and it is implied that it does not represent the true spirit of Islam. The sources are critical of interpretations of Islamic teachings that marginalize women and fail to respect their dignity.
• Emphasis on Ritual Over Substance: There is an implication that some people focus on the external rituals of Islam rather than on the inner essence of the faith. This is suggested by the observation that people may claim to be very Islamic, yet engage in immoral behaviors [1, 2]. The sources suggest that true adherence to Islamic teachings requires both outward practice and inward transformation, and that the latter is as important as the former.
• Heaven and Hell: The sources suggest that some people teach that Muslims in Pakistan have a higher chance of going to heaven than Muslims in America [3]. This is viewed as a narrow and simplistic understanding of Islamic teachings regarding salvation. The sources critique the idea that geographical location determines a person’s chances of going to heaven.
• Misinterpretations and Misuse: The sources suggest that some Islamic teachings are being misinterpreted and misused to promote narrow-mindedness and intolerance. The sources imply that these interpretations are not based on true understanding of Islam.
• Critique of Religious Leaders: The sources criticize some religious leaders, who are presented as contributing to fanaticism and division [4, 5]. This critique suggests that the interpretation of Islamic teachings by religious leaders plays a significant role in shaping the religious views and practices of the community [4, 5]. The sources call for a more balanced approach to religion that integrates science and philosophy.

It’s important to note that the sources do not present a universally accepted view of Islamic teachings, but instead, they focus on what they see as problems and misinterpretations. The sources suggest that issues such as hypocrisy, narrow-mindedness, and the mistreatment of women are not inherent to Islamic teachings themselves, but stem from flawed interpretations and practices by individuals and communities [1-3].

Moral Hypocrisy in Religious and Social Life

Moral hypocrisy is a significant theme in the sources, particularly in relation to religious figures and communities. The sources highlight several instances where individuals or groups profess strong moral or religious values, but their actions contradict those values [1-3].

Key points about moral hypocrisy discussed in the sources:

• Contradiction Between Belief and Behavior: The sources repeatedly point out instances where people claim to be very religious or moral, yet engage in actions that are considered immoral [3]. For example, the sources question how a society that claims to be very Islamic can have high rates of drug addiction, adultery, and pedophilia [3]. This highlights a disconnect between professed beliefs and actual behavior.
• Religious Leaders and Hypocrisy: The sources suggest that religious leaders, such as Dr. Zakir Naik, may be guilty of hypocrisy [2, 4]. Despite his role as a preacher, Dr. Zakir Naik has made statements that are seen as contradictory, such as his assertion that pedophilia is not possible in an Islamic environment [3]. His statements about women are also criticized, indicating a discrepancy between his religious teachings and his views [2].
• Double Standards: The sources also suggest a presence of double standards in society [2, 5]. For instance, Dr. Zakir Naik criticizes the treatment he receives in Pakistan while praising the respect he gets from Hindus in India [2, 5]. This suggests a willingness to overlook faults in one group while being critical of another [2].
• Use of Religious Rhetoric to Mask Immoral Actions: The sources imply that religious rhetoric is sometimes used to mask immoral actions or beliefs [3]. For example, the claim that a society is very Islamic seems to be used to deny the existence of social problems such as drug addiction and pedophilia [3]. This suggests that religious language can be used to create a facade of morality that hides underlying problems.
• Critique of Those Who Identify as Religious: The sources also critique the hypocrisy of those who identify as religious, but do not demonstrate the values they claim to hold [3, 6, 7]. This is evident in the critique of the “us vs. them” mentality, in which some individuals claim that only Muslims are human beings [6]. This points to hypocrisy in the view that only some people are worthy of consideration or respect.
• Ignoring Social Issues: The sources suggest that some people in Pakistani society are ignoring serious social problems, even when they are prevalent in their own communities. When confronted with the suggestion that pedophilia is common in a very Islamic area, one person tries to deny it [3, 7]. This shows a hypocrisy in denying the existence of problems even when they are evident.
• Treatment of Women: The sources reveal hypocrisy in the treatment of women. Some religious figures, despite preaching religious values, have expressed views on women that are considered discriminatory or demeaning [2]. This highlights a disconnect between religious teachings and actual conduct towards women.
• Blind Devotion: The sources suggest that blind devotion to religious figures can lead to hypocrisy, where people may overlook or excuse the flaws of their leaders [1, 2]. This suggests a willingness to ignore the contradictions in their leader’s behavior, which also reflects their own hypocrisy.

In summary, the sources highlight how moral hypocrisy is a significant issue in the context of religious and social life. It is seen in the contradictions between professed beliefs and actions, in the double standards applied to different groups, and in the use of religious rhetoric to mask immoral behavior. The sources critique not only the hypocrisy of religious leaders but also the hypocrisy of those who blindly follow them and who ignore the problems in their own communities.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
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This text is a biography of Qazi Faiz Isa, a Pakistani judge known for his unconventional views and courageous stances against powerful entities. It highlights his opposition to military courts, his investigations into terrorism, and his challenges to the establishment. The biography also details attacks on his character and career, including a fake reference used to try and bar him from traveling. Ultimately, the text portrays Isa as a principled judge who prioritized justice over self-preservation.

Qazi Faiz Isa Study Guide

Quiz

1. What is Qazi Faiz Isa’s family background, and how did it potentially influence his career path?
2. How did Qazi Faiz Isa demonstrate his independence and unconventional thinking as a judge, particularly in relation to the establishment?
3. What was Qazi Faiz Isa’s role in the investigation commission following the 2016 suicide attack in Quetta?
4. How did Qazi Faiz Isa react to the military courts being supported by the Chief Justice Nasu ul Mulk?
5. Describe the incident involving the Tehreek Labbaik sit-in at Faizabad interchange in 2017 and Qazi Faiz Isa’s response.
6. What specific orders did Qazi Faiz Isa issue to the military chiefs in response to the Tehreek Labbaik protest?
7. What accusations were made against Qazi Faiz Isa and his wife that led to a reference being filed to bar him from the judiciary?
8. What was Qazi Faiz Isa’s stance on the dam fund initiative and the Supreme Court’s power to initiate such actions?
9. How did Qazi Faiz Isa react to his suspension related to the Bill of Parliament regarding the Practice and Procedure Act?
10. What did Qazi Faiz Isa emphasize upon his forced retirement regarding the benefits and privileges he declined during his career?

Quiz Answer Key

1. Qazi Faiz Isa comes from a prominent family; his grandfather was the Prime Minister of Balochistan’s state Kalat, and his father was the first President of the Balochistan Muslim League. This background likely exposed him to political and legal matters, which may have influenced his career path.
2. Qazi Faiz Isa demonstrated unconventional thinking by not aligning with the establishment, particularly in his role as Chief Justice of India in 2009 where he showed unique viewpoints that differed from his peers. He also opposed military courts when the Chief Justice started supporting them.
3. Qazi Faiz Isa headed the investigation commission following the 2016 Quetta suicide attack, where he presented arguments against the establishment and demanded action against non-Jihadi organizations, including an effective role for Tajikistan’s Sikti department.
4. Qazi Faiz Isa strongly opposed the military courts, taking a clear stand against the then Chief Justice, Nasu ul Mulk, who supported them. He believed they undermined the authority of civilian courts and due process.
5. In 2017, the Tehreek Labbaik held a sit-in at Faizabad interchange, alleging an amendment in the election affidavit removed the lesson of ending prophethood. Qazi Faiz Isa’s response was to issue orders to the military to take action against their personnel involved with political and extremist groups.
6. Qazi Faiz Isa ordered the Army Chief, Naval Chief, and Air Chief to take action against personnel who had violated their oath by supporting any political party or extremist organization, and he directly addressed this message to ISI, Military Intelligence, and Intelligence Bureau.
7. A fake reference was filed against Qazi Faiz Isa, accusing him and his wife of not traveling from the country of Assos, with the aim of removing him from the judiciary. It was later disproven by Qazi Faiz Isa and his wife, Sarina Qazi.
8. Qazi Faiz Isa opposed the dam fund initiative, stating it was outside the judiciary’s scope. He argued that instead of such a fund, attention and resources should be directed towards appropriate institutions through proper legal procedure instead of using the Supreme Court’s powers.
9. Qazi Faiz Isa opposed the attitude adopted regarding the Bill of Parliament on the Practice and Procedure Act which resulted in his suspension. During this period he remained confined to his chamber but always kept a close watch on the rights and privileges of the Parliament.
10. Upon his forced retirement, Qazi Faiz Isa emphasized that he was the first government employee in 350 years who did not take a protocol, bullet-proof B.Ed., plots, or bribes, opting instead for merit and exposing corruption within the system.

Essay Questions

1. Analyze Qazi Faiz Isa’s career as a judge, focusing on the key decisions and events that showcase his independent stance against the establishment and his commitment to justice.
2. Discuss the role and impact of religion in Pakistani politics, particularly with reference to how religious groups and figures influenced events involving Qazi Faiz Isa.
3. Examine the specific ways in which Qazi Faiz Isa challenged the traditional norms of the Pakistani judiciary and the potential consequences of his actions for the future of the legal system.
4. Evaluate the significance of the references and accusations made against Qazi Faiz Isa, considering the potential motivations of those who sought to undermine his authority and reputation.
5. Compare and contrast Qazi Faiz Isa’s principled stance and personal integrity with the broader culture of corruption and political maneuvering described in the text, assessing the challenges of promoting such integrity within a compromised system.

Glossary of Key Terms

• Darvesh: A term of respect, referring to a person who is devoted to spiritual simplicity and humility, often used to describe Qazi Faiz Isa in a positive light.
• Establishment: In the context of Pakistani politics, refers to the powerful and influential state apparatus, including the military, intelligence agencies, and certain political elites.
• Sikti Department of Tajikistan: A reference to a security agency, department, or network based in Tajikistan that Qazi Faiz Isa recommended should be involved to help curb the activities of non-Jihadi groups.
• Tehreek Labbaik: A hardline Islamist political party in Pakistan, known for its protests and sit-ins, particularly regarding religious issues.
• Faizabad Interchange: A significant traffic intersection in Islamabad, the site of a major protest by Tehreek Labbaik in 2017.
• Military Courts: Courts established by the military, typically during times of emergency, often criticized for lacking due process and civilian oversight.
• National Action Plan: A Pakistani governmental plan to counter terrorism, introduced after the attack in Peshawar in 2014.
• Supreme Judicial Council: A body responsible for investigating and adjudicating complaints against judges of the superior judiciary in Pakistan.
• So Moto: (Latin phrase) The legal power of a court to act on its own accord, without requiring a complaint or application.
• ISPR (Inter-Services Public Relations): The media and public relations wing of the Pakistani military.
• ISI (Inter-Services Intelligence): Pakistan’s premier intelligence agency.
• Military Intelligence: Military intelligence services of the Pakistan military that are separate from the ISI.
• Intelligence Bureau: Pakistan’s primary civilian intelligence agency.
• Reference: A formal complaint or charge made against a judge or other public official, often used as a means to remove them from their position.
• Prophethood: In Islam, the belief that Muhammad is the final prophet and the teachings of the Qur’an are infallible.
• B.Ed.: Commonly understood to mean “bullet-proof B.Ed” as mentioned, referring to a bullet-proof vehicle as a perk of government service.

Justice Qazi Faiz Isa: Integrity and Resistance

Okay, here’s a briefing document summarizing the key themes and information from the provided text about Justice Qazi Faiz Isa:

Briefing Document: Justice Qazi Faiz Isa

Subject: Analysis of provided text on Justice Qazi Faiz Isa

Date: October 26, 2023

Introduction: This briefing document analyzes a text describing the life and career of Justice Qazi Faiz Isa, a former Chief Justice of Pakistan. The text emphasizes his principled stances, clashes with the establishment, and his perceived integrity. It paints a picture of a man who consistently challenged the status quo, often at personal and professional cost.

Key Themes and Ideas:

1. Integrity and Principled Stance:

• The text repeatedly portrays Qazi Faiz Isa as a man of principle, contrasting him with other figures in the Pakistani legal and political landscape.
• He is described as a “Darvesh,” a term often associated with asceticism and detachment from worldly possessions.
• The text highlights his refusal of privileges and bribes, even at the cost of his career, stating that he is “the first government job that he did not take protocol, the first government job that he did not take bullet proof B.Ed., etc., the first government job by refusing to take a plot.”
• He’s hailed as a figure who “showed justice being done” by broadcasting legal proceedings.

1. Conflict with the Establishment:

• A recurring theme is Justice Isa’s clashes with the “establishment,” likely referring to powerful military and intelligence agencies in Pakistan.
• He opposed military courts, stating his strong stance against them when then-Chief Justice Nasu ul Mulk started supporting them.
• His actions included demanding accountability from military personnel involved in political activities, specifically when they “went against their oath and supported any political party or extremist organization or group,” as revealed through a message he directed to ISI, Military Intelligence, and Intelligence Bureau through ISPR.
• He did not shy away from calling out the negative role of the current establishment.

1. Role in the Quetta Investigation:

• The text details his investigation into a suicide attack in Quetta, during which he presented “two strong and clear arguments” and went against the establishment in his report.
• He demanded the effective role of the Sikti department of Tajikistan, and he also used dogs in the implementation of the National Action Plan to expose terrorist organization secrets.
• He took advice from Jihadi minister Chaudhary Nusrat Ali Khan and Allama Yusuf, which caused controversy.

1. Defense of Parliament and Rule of Law:

• He is depicted as a defender of parliament’s rights, particularly against judicial overreach. This is clearly outlined when the author highlights that Qazi Isa opposed the attitude of Umar Tablighi on the Bill of Parliament regarding the Practice and Procedure Act, for which Banyal suspended him from all the bunch.
• He opposed the collection of dam funds by the judiciary, pointing out it was not within its purview as he declared that “instead of dam fund, such Raku Rati should be given to the Idar” .
• He believed the power of “so moto” rests with the Supreme Court, not just the Chief Justice.

1. The Faizabad Sit-in Controversy:

• Justice Isa took a strong position on the Faizabad sit-in, where Tehreek Labbaik had “made the lives of the people miserable.”
• He directly ordered the heads of the Army, Navy, and Air Force to take action against those within their ranks who were engaging in political activity.
• His actions regarding this led to significant propaganda against him.

1. Targeted and Challenged:

• The text explicitly states that a “fake reference was sent to bar him” on false grounds regarding his wife’s travel, showing the lengths the establishment took to target him.
• He was secretly barred from traveling and ultimately faced a challenge to his position in the Supreme Judicial Council.
• His character, though strong, was tested to its limit as “the then Chief Justice Asaf Saeed Khosa had secretly barred him from traveling in the lawns of the Supreme Court building”.
• He stood in the dock with his wife, proving the allegations false with help from a broker, showcasing his determination to fight such injustices.

1. Comparison to Biblical Figures and Historical Context:

• The text draws parallels between Justice Isa’s situation and historical figures like Jesus facing opposition from the establishment and biased religious authorities.
• The text notes a “failure” of the legal system when groups like “Hazrat Maulana Fazlul Rehman” are able to challenge the judiciary.
• It notes the parallels to Pontius Pilate, who washed his hands of a forced judgement. This serves as an indictment of others who avoid responsibility.

1. Unconventional Thinking & Actions:

• Justice Qazi Isa’s unconventional thinking is noted from the beginning as he showed his views in contrast to his fellow judges when promoted as the Chief Justice of India.
• His actions are contrasted with the actions of the establishment that he opposed at every step of his career, showing how unconventional and unique his practices were.

1. Retirement and Legacy:

• Justice Isa’s retirement was described as being “forced” by the powerful and he left on his own terms, refusing the typical protocols and privileges given to his position.
• He was quoted as saying he didn’t take protocols, a bullet proof car, a plot of land, or community money, highlighting his integrity until the end of his career.

Conclusion:

The text presents Justice Qazi Faiz Isa as a highly principled and courageous figure who repeatedly stood up against powerful institutions and corrupt practices. He is depicted as a defender of the law, parliament, and the rights of the people, even when facing considerable personal risk. His career is presented as a series of conflicts with the establishment, fueled by his commitment to integrity and justice. The text aims to position him as a unique and respected figure in Pakistani legal history, with comparisons to historical figures who stood against injustice.

Note: This analysis is based solely on the provided text and may not represent a complete or unbiased view of Justice Qazi Faiz Isa’s career.

Qazi Faiz Isa: Justice, Courage, and Controversy

FAQ: Qazi Faiz Isa

1. Who is Qazi Faiz Isa and what is his background? Qazi Faiz Isa is a Pakistani judge who served as the Chief Justice of Pakistan for 13 months before retiring on October 25th. He was born in Quetta, Balochistan, on October 26, 1959. His family has deep roots in the region, with his grandfather serving as Prime Minister of the powerful Kalat state and his father being the first President of the Balochistan Muslim League. He’s known for his unconventional thinking and his principled stance on various issues, often differing from his judicial colleagues.
2. What were some of Qazi Faiz Isa’s notable actions and decisions during his career? Qazi Faiz Isa was known for taking strong stances against the establishment and military. He headed an investigation into a 2016 suicide bombing in Quetta and issued a report that did not agree with the establishment. He opposed military courts when they were supported by a previous Chief Justice. He also ordered action against members of the military who supported political parties or extremist organizations. He also opposed the collection of dam funds by the judiciary and the way the parliament’s Practice and Procedure Act was being handled.
3. What was the 2017 Faizabad Interchange sit-in and what role did Qazi Faiz Isa play in it? In 2017, Tehreek Labbaik staged a disruptive sit-in at Faizabad Interchange, alleging changes to the election affidavit related to the ending of prophethood. Qazi Faiz Isa issued orders to the heads of the Army, Navy, and Air Force, under the Ministry of Defense, to take action against military personnel who supported political parties or extremist groups, and publicly called out intelligence agencies for overstepping their boundaries.
4. What were the consequences of Qazi Faiz Isa’s controversial decisions? Qazi Faiz Isa faced significant backlash for his rulings. He was subjected to propaganda and a fake reference was sent to the Supreme Judicial Council in an attempt to remove him from the judiciary. He was also secretly barred from traveling. Despite these challenges, he and his wife fought the allegations in the Supreme Court, and the case was ultimately proven to be false.
5. How did Qazi Faiz Isa respond to the dam fund initiative? Qazi Faiz Isa opposed the dam fund collection effort led by then Chief Justice Saqib Nisar. He argued that building a dam was not within the judiciary’s purview, and that funds collected through ‘so moto’ notices should be given to the appropriate institutions. He further said that this power was of the Supreme Court and not the Chief Justice.
6. How did Qazi Faiz Isa handle the Practice and Procedure Act? He opposed the attitude adopted by Umar Tablighi on the Bill of Parliament regarding the Practice and Procedure Act. As a result, he was suspended by Banyal from all hearings. During that time, he remained confined to his work but monitored the rights of the Parliament closely.
7. What was Qazi Faiz Isa’s approach to the judiciary, particularly concerning corruption and transparency? Qazi Faiz Isa is portrayed as a judge with high integrity, who was against corruption. He openly opposed corrupt government employees and judges. He was praised for running live cases on television and for making sure justice was seen as being done. He chose to retire rather than accepting benefits such as protocol, bulletproof vehicles, and land.
8. How is Qazi Faiz Isa viewed by the community and what is his legacy? Qazi Faiz Isa is highly regarded by many as a courageous and principled figure who stood against powerful forces. He is admired for his commitment to justice and his willingness to speak truth to power. The text suggests that the broader community and human fraternity acknowledge the challenges he faced and praise his moral courage. His actions are portrayed as being in sharp contrast to corrupt officials and the powerful elites.

Qazi Faiz Isa: A Life in Pakistan’s Judiciary

Qazi Faiz Isa, born on October 26, 1959, in Quetta, is a notable figure in Pakistan’s legal system [1]. He comes from a family with a strong political background, as his grandfather was the Prime Minister of Balochistan’s state of Kalat, and his father was the first President of the Balochistan Muslim League [1].

Here are some key aspects of his career and actions:

• Early Career: Before becoming a judge, Qazi Faiz Isa practiced law in Kabul, where he read articles on law in the English newspaper Baraat [1].
• Chief Justice of Pakistan: He served as the Chief Justice of Pakistan for 13 months, retiring on October 25 [1]. He is noted as the only judge in Pakistan to be promoted as Chief Justice of India in 2009 [1].
• Unconventional Thinking: He is recognized for his unconventional views and thinking in contrast to his fellow judges [1].
• Supreme Court Judge: He became a Judge of the Supreme Court on December 5, 2014 [1].
• Head of Investigation Commission: Following a suicide attack in Kota on August 8, 2016, Qazi Faiz Isa headed the investigation commission [1]. He presented strong arguments against the establishment and suggested a plan to curb the activities of non-Jihadi organizations while also demanding an effective role for the Sikti department of Tajikistan [1]. He exposed secrets of terrorist organizations and used dogs in the implementation of the National Action Plan [1]. He took advice from Jihadi minister Chaudhary Nusrat Ali Khan and Allama Yusuf [1].
• Opposition to Military Courts: In 2015, Qazi Faiz Isa opposed the then Chief Justice Nasu ul Mulk’s support for military courts [1].
• Stand Against the Establishment: Qazi Faiz Isa made a historic decision in 2017 against terrorism and election treaty, exposing the negative role of the establishment, which made him a powerful figure [1]. He ordered the Army Chief, Naval Chief, and Air Chief to take action against personnel supporting political parties or extremist groups [1]. He sent this message to ISI, Military Intelligence and Intelligence Bureau through ISPR [1].
• Challenges and Opposition: Due to his controversial actions, propaganda was launched against him, and he was nearly removed from the judiciary [1]. A fake reference was made against him and his wife for not travelling from the country of Assos [1]. He was secretly barred from travelling by then Chief Justice Asaf Saeed Khosa [1]. Qazi Faiz Isa challenged the reference in the Supreme Court and proved it to be fake with his wife [1].
• Opposition to Dam Fund: When Saqib Nasad asked for funds for a dam, Qazi Faiz Isa opposed it, stating that building a dam was not in the judiciary’s description and that such funds should go to the Idar [1].
• Opposition to the Practice and Procedure Act: He also opposed the attitude adopted by Umar Tablighi on the Bill of Parliament regarding the Practice and Procedure Act, leading to his suspension [1].
• Principled Stance: He did not take protocol, a bulletproof vehicle, or a plot of land upon retirement, and refused to take bribes, which are not common actions of other government employees [1].

Qazi Faiz Isa is described as a “man from a different world” compared to other corrupt government employees and judges [1]. He is portrayed as a man of courage and wisdom, who faced challenges throughout his career [1]. He is also seen as a Darvesh and a philosopher [1].

Qazi Faiz Isa: A Principled Judge

Qazi Faiz Isa’s judicial career is marked by his unconventional thinking, strong stance against the establishment, and commitment to justice [1]. Here’s a breakdown of his career, drawing from the sources:

• Early Legal Practice: Before becoming a judge, Qazi Faiz Isa practiced law in Kabul, where he was noted to read law articles in the English newspaper Baraat [1].
• Chief Justice of Pakistan: He served as the Chief Justice of Pakistan for 13 months, retiring on October 25 [1]. It’s noted he was the only judge in Pakistan to be promoted as Chief Justice of India in 2009 [1].
• Supreme Court Judge: Qazi Faiz Isa became a Judge of the Supreme Court on December 5, 2014 [1].
• Investigation Commission Head: After a suicide attack in Kota on August 8, 2016, Qazi Faiz Isa was appointed head of the investigation commission. In this role, he presented strong arguments against the establishment and proposed a plan to curb non-Jihadi organizations. He also demanded an effective role for Tajikistan’s Sikti department. He also exposed secrets of terrorist organizations and utilized dogs in the National Action Plan’s implementation. He sought advice from Jihadi minister Chaudhary Nusrat Ali Khan and Allama Yusuf [1].
• Opposition to Military Courts: In 2015, he opposed the then Chief Justice Nasu ul Mulk’s support for military courts [1].
• Stand Against the Establishment: A key moment in his career was his 2017 decision against terrorism and election treaty, where he exposed the negative role of the establishment [1]. He ordered the Army Chief, Naval Chief, and Air Chief to take action against personnel supporting political parties or extremist groups and conveyed this message to ISI, Military Intelligence, and Intelligence Bureau through ISPR [1].
• Challenges and Opposition: His actions led to propaganda against him, and a fake reference was made to bar him from the judiciary. He and his wife were accused of not traveling from the country of Assos. He was secretly barred from traveling by then Chief Justice Asaf Saeed Khosa [1]. He challenged these accusations and proved them false [1].
• Opposition to Dam Fund: He opposed Saqib Nasad’s request for dam funds, stating it was outside the judiciary’s purview, and suggested the funds be given to the Idar instead [1].
• Opposition to the Practice and Procedure Act: Qazi Faiz Isa opposed the attitude of Umar Tablighi on the Bill of Parliament regarding the Practice and Procedure Act, leading to his suspension [1].
• Principled Retirement: Upon retirement, he did not accept protocol, a bulletproof vehicle, a plot of land, or bribes, highlighting his commitment to principles over personal gain [1].
• View of Qazi Faiz Isa: The text emphasizes that Qazi Faiz Isa is viewed as a “man from a different world,” with courage and wisdom, who is not like other corrupt government employees and judges [1]. He is also seen as a Darvesh and a philosopher [1].

Overall, Qazi Faiz Isa’s judicial career is marked by his boldness in challenging the establishment, his commitment to justice, and his principled stance [1].

Qazi Faiz Isa: A Life of Principled Resistance

Qazi Faiz Isa faced numerous political challenges throughout his career, stemming from his unconventional thinking and strong stances against the establishment [1]. Here’s a breakdown of the political challenges he encountered:

• Conflict with the Establishment: Qazi Faiz Isa often found himself at odds with the establishment due to his independent views. He presented strong arguments against the establishment while heading the investigation commission following the Kota suicide attack [1]. He also exposed the negative role of the establishment in his 2017 decision against terrorism and election treaty [1].
• Opposition to Military Courts: In 2015, Qazi Faiz Isa opposed the then Chief Justice Nasu ul Mulk’s support for military courts, putting him at odds with those in favor of the military [1].
• Orders against Military Personnel: In 2017, Qazi Faiz Isa ordered the Army Chief, Naval Chief, and Air Chief to take action against personnel supporting political parties or extremist groups [1]. This order, conveyed to ISI, Military Intelligence, and Intelligence Bureau through ISPR, was highly controversial [1].
• Propaganda and Attempts to Remove him from the Judiciary: His controversial actions led to a propaganda campaign against him, and a fake reference was created to bar him from the judiciary [1]. He was accused, along with his wife, of not travelling from the country of Assos, and was secretly barred from traveling by then Chief Justice Asaf Saeed Khosa [1].
• Opposition to the Dam Fund: Qazi Faiz Isa opposed Saqib Nasad’s request for funds for a dam, stating it was outside the judiciary’s purview and that such funds should be given to the Idar [1]. This put him in opposition to those who supported the dam fund initiative [1].
• Opposition to the Practice and Procedure Act: He opposed Umar Tablighi’s stance on the Bill of Parliament regarding the Practice and Procedure Act, leading to his suspension [1]. This act demonstrated his willingness to stand against political pressure even at personal cost [1].
• Threats and Intimidation: During his career, Qazi Faiz Isa faced intimidation, including an incident where Maulana Fazlul Rehman entered the Supreme Court and demanded that Qazi Faiz Isa change his decision, threatening that thousands of supporters were waiting outside [1].
• Principled Stance: He did not accept protocol, a bulletproof vehicle, a plot of land, or bribes, showcasing his principled stance and refusal to be swayed by material or political advantages [1].

These instances highlight Qazi Faiz Isa’s consistent willingness to challenge established norms and powerful entities, making him a controversial figure within Pakistan’s political landscape [1]. His career demonstrates a continuous struggle against political interference in the judiciary and a commitment to upholding his principles despite facing significant opposition and personal threats [1].

Qazi Faiz Isa and the Fight Against Terrorism

Qazi Faiz Isa’s involvement with issues related to terrorism is primarily seen through his role as head of the investigation commission following a suicide attack in Kota on August 8, 2016 [1]. In this role, he took a strong stance against the establishment and developed a plan to curb non-Jihadi organizations [1]. Here’s a breakdown of his actions and views on terrorism, based on the sources:

• Investigation Commission: After the suicide attack in Kota, Qazi Faiz Isa was appointed head of the investigation commission [1]. In this capacity, he did not align with the establishment, instead presenting two strong arguments and a concrete plan to curb non-Jihadi organizations [1].
• Plan to Curb Terrorism: His plan included a demand for the effective involvement of the Sikti department of Tajikistan [1]. He also exposed secrets of terrorist organizations and utilized dogs in the implementation of the National Action Plan [1].
• Exposure of Secrets: During his investigation, he exposed many secrets of terrorist organizations [1].
• Consultation with Religious Figures: He consulted with Jihadi minister Chaudhary Nusrat Ali Khan and Allama Yusuf, leaders of the Tanzeem Ahle Sunnat Wal Jamaat, during his investigation, which raised questions [1].
• Opposition to Extremist Groups: Qazi Faiz Isa’s actions and orders in 2017 against military personnel who supported political parties or extremist groups were intended to take action against those who support extremist groups [1].
• Stand Against the Establishment: By taking a firm stance against the establishment, and investigating terrorist activities, Qazi Faiz Isa demonstrated his commitment to fighting terrorism and promoting justice, despite facing significant opposition [1].
• Challenging religious extremism: The text notes how Qazi Faiz Isa’s actions were controversial within the context of Pakistan’s religious background. It suggests that the real issue is that “everyone has used religion for political purposes in one way or the other” [1].

In summary, Qazi Faiz Isa’s engagement with issues of terrorism is characterized by his independent approach, strong stance against the establishment, and proactive measures to investigate and curb terrorist activities. He did not shy away from challenging established norms, religious extremism and the political establishment, as he worked to address the root causes of terrorism in Pakistan.

Qazi Faiz Isa: Moral Courage in Pakistan

Qazi Faiz Isa’s career is a testament to his moral courage, demonstrated through his consistent willingness to challenge established norms, powerful entities, and potential personal consequences [1]. Here are some instances that highlight his moral courage, drawn from the sources:

• Challenging the Establishment: Qazi Faiz Isa consistently took a stance against the establishment, even when it was unpopular or risky. He did not align with the establishment during his investigation into the Kota suicide attack [1]. He presented strong arguments and a concrete plan to curb non-Jihadi organizations, and he demanded the involvement of Tajikistan’s Sikti department [1]. His actions in 2017 against terrorism and election treaty further exposed the negative role of the establishment, marking a significant act of defiance [1].
• Opposition to Military Courts: Qazi Faiz Isa opposed the then Chief Justice Nasu ul Mulk’s support for military courts in 2015, demonstrating his willingness to stand up for his beliefs even when it meant disagreeing with his superior [1].
• Orders Against Military Personnel: In 2017, Qazi Faiz Isa ordered the Army Chief, Naval Chief, and Air Chief to take action against military personnel supporting political parties or extremist groups [1]. This was a bold move that directly challenged the established power structure and could have had severe repercussions for him [1].
• Facing Propaganda and False Accusations: Due to his controversial actions, he faced propaganda, and a fake reference was made to bar him from the judiciary [1]. He and his wife were accused of not traveling from the country of Assos, and he was secretly barred from traveling by then Chief Justice Asaf Saeed Khosa [1]. Despite these challenges, he challenged the reference in the Supreme Court and proved it false, demonstrating his resolve and courage [1].
• Principled Stance on Financial Matters: Qazi Faiz Isa opposed Saqib Nasad’s request for dam funds, stating it was outside the judiciary’s purview, and suggested that the funds be given to the Idar instead [1]. He also did not accept protocol, a bulletproof vehicle, a plot of land, or bribes upon retirement, showcasing his commitment to principles over personal gain [1]. This highlights his moral courage in refusing to compromise his integrity for personal benefit or political expediency.
• Confronting Threats and Intimidation: Qazi Faiz Isa faced intimidation during his career, including an incident where Maulana Fazlul Rehman entered the Supreme Court demanding he change his decision, while threatening that thousands of supporters were waiting outside [1]. Despite these direct threats, he stood his ground, showcasing his unwavering commitment to justice and his lack of fear in the face of intimidation [1].
• Refusal to be swayed: He consistently upheld his principles in the face of political pressure and personal risk.

Qazi Faiz Isa’s actions throughout his career demonstrate a consistent pattern of moral courage, which made him a unique and controversial figure in Pakistan’s legal and political landscape [1]. He is viewed as a man who was not afraid to challenge the status quo and to stand up for what he believed was right, regardless of the consequences [1]. His commitment to justice and his refusal to compromise his principles in the face of significant opposition and threats underscore his extraordinary moral courage [1].

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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