Recently, several officials from the Taliban, including Mullah Amir Khan Muttaqi, who serves as the Taliban Foreign Minister, have held meetings with “British religious scholars”. As per the spokespersons of the Taliban group, Muttaqi discussed the positive changes that have occurred under the rule of the Taliban in Afghanistan and urged the scholars to present an accurate portrayal of the country to the rest of the world. In Taliban terminology, the term “ulema” refers to individuals who possess religious education and are involved in religious duties such as leading prayers, issuing fatwas, and preaching. Previously, numerous mullahs from Pakistan and Arab countries have visited Afghanistan and engaged in discussions with Taliban officials.
The term “British religious scholars” is the first notable aspect of this news. The question arises as to who these scholars are and why they hurried to meet the Taliban. It is evident that these individuals are not those who have received specialized education in Islam from British universities. Instead, most of them are mullahs who hold British passports, and many of them were brought to Britain to lead prayers or deliver Friday sermons for Indian and Pakistani Muslims. They were granted citizenship at a young age. If some of them have grown up in Britain, they have been raised in environments similar to their countries of origin. Unlike certain other Western nations, Britain has allowed Muslims from the Indian subcontinent some freedom of action and has provided them with the opportunity to apply their experiences from their home countries in Britain. Certain areas of London, for example, bear resemblance to Pakistan, India, and Bangladesh rather than Western countries. According to a reliable source, many of these mullahs who traveled from Britain to meet Taliban officials have Pakistani ancestry.
Currently, only the Taliban’s spokespersons have released a report on these meetings, which does not mention the demands of British mullahs from the Taliban. According to this report, the Taliban officials have answered some questions from these mullahs and the meeting concluded positively. Our analysis suggests that the arrival of British scholars in Kabul serves a propaganda purpose and appears to be organized with the intention of portraying the Taliban in a favorable and gentle light. Muttaqi explicitly requested these mullahs to present a positive image of Afghanistan (essentially, a favorable and desirable image of Taliban rule) to the international community. Therefore, it can be inferred that the visit of these mullahs goes beyond an attempt to influence the Taliban’s stance towards its citizens, particularly women. It is an endeavor by external lobbyists of the Taliban to legitimize this group and facilitate its recognition by countries worldwide. Recently, the Chargé d’Affaires of the British Embassy in Afghanistan, along with a delegation of British officials, visited Kabul and engaged in discussions with Taliban officials. Subsequently, the chairman of the Defense Select Committee of the British House of Commons initiated a campaign endorsing the Taliban, magnifying the benefits of their governance in Afghanistan. However, he later expressed remorse for his stance due to public pressure.
The British scholars have possibly requested the Taliban group to reconsider certain aspects of their conduct. Is the Taliban receptive to these appeals? The past actions of the Taliban suggest that they do not heed the guidance of religious scholars in any manner, but rather engage with them only to exploit their influence. Previously, Mohammad Al-Eisa, the Secretary General of the Muslim World League, urged the Taliban to exhibit leniency in enforcing their interpretation of religious laws and to treat women with kindness while respecting their lawful rights. Furthermore, a delegation comprising representatives from prominent religious institutions in Pakistan visited Afghanistan with the purpose of urging the Taliban to establish educational institutions, including schools and universities, for girls. In a separate incident, Shaikh Ahmed el-Tayeb, a renowned religious scholar in the Islamic world and the leader of Al-Azhar University, expressed strong disapproval of the Taliban’s actions in imposing restrictions on women and impeding their access to education. He called upon the group to promptly reconsider this matter, emphasizing the importance of not providing any grounds for adversaries of Islam to propagate negative narratives. The Taliban’s response to these appeals has often been characterized by indifference and silence, or by deferring the issue for further deliberation and consultation.
The Taliban possess a deep understanding and proficiency in manipulating religion. They lack widespread support and some of their leaders are likely aware of this fact. Consequently, they employ the teachings of Islam to govern the people and ensure the survival of their government. Critics of religion argue that it is often utilized by the upper class to impose their values and beliefs on those beneath them. While this may not hold true in all cases, it certainly applies to the Taliban’s approach to religion. They recognize that they can effectively utilize religion and religious scholars for their own propaganda purposes. The Taliban’s propaganda machine has been and continues to be highly effective, both during their previous rule and in the present. Those involved in their propaganda efforts possess a keen understanding of the language and messaging necessary to influence people’s thoughts. As individuals who have emerged from religious educational institutions, the Taliban can easily establish a common ground with religious leaders from other countries and rely on them to present a positive and compassionate image of themselves.
It is worth mentioning a point related to this issue. There are some Muslims around the world, particularly those residing in Western countries, who have not experienced the Taliban’s rule and have not indulged in activities deemed forbidden. Despite this, they sympathize with the Taliban and attempt to overlook their crimes and relentless actions, normalizing their oppressive and regressive practices. These individuals, who enjoy the privileges of living in secular societies, desire the implementation of Islamic Sharia in Afghanistan, advocating for the strict and tribal interpretation of the Taliban and “Islamic values and concepts.” Among the Afghan community in the West, there are a significant number of such individuals. It is likely that some “British scholars” also fall into this category. If they genuinely believe in their words, why do they not relocate to a place where the Taliban is praised and its virtues extolled, instead of residing under secular and non-religious governments? At the very least, those British scholars of Afghan descent should return to their homeland and collaborate with the Taliban to establish God’s Sharia. Why do they advise us to obey the Taliban’s rule while they themselves evade living under such an administration?
The realm of politics is exceedingly intricate and bewildering. Mike Pence, the former Vice President of the United States under President Donald Trump, previously expressed admiration for moderate Islam and regarded it as a wellspring of inspiration for humanity. He urged Muslims to safeguard Islam from the clutches of extremists. However, it is noteworthy that the Trump administration, with Pence as its deputy, entered into an agreement with the Taliban, a prime exemplification of religious extremism, which ultimately facilitated their resurgence to power. In continuation of this narrative, there are now efforts to deploy the same notion of “moderate Islam” to once again lend legitimacy to the Taliban.
Meanwhile, they also approach religious commentators and speakers from Pakistan and Bangladesh who are based in London, urging them to visit Taliban-controlled areas and gather information on the current situation in the region. Their objective is to provide positive updates to their followers. It is crucial for a politician to accomplish their goals without necessarily considering the means employed. For many years, the Western media referred to those fighting against the Red Army in Afghanistan as “freedom fighters” and “war heroes against atheism”. However, following the conclusion of the Cold War, these fighters were suddenly portrayed as undesirable individuals and subjected to continuous defamation in Western media.
It remains to be seen how long the Taliban will continue to play a significant role in the strategies of Western powers. Currently, the balance of power in the region favors the Taliban, and they can solidify their rule by exploiting the existing tensions between the United States and its allies, and Russia, China, and Iran. The available evidence suggests that the Taliban have recognized their significance in the regional strategy of the United States and the West. As a result, they communicate with the West in a composed and self-assured manner.
