The Middle-Class Muslim Experience and Religion in the Subcontinent

The year is 2025, but looking back to the early 2000s, I often wonder—has anything really changed? Back then, I wore a burka, watched Shaktiman, and used Facebook to make new friends. Now, while technological advancements have reshaped the world, the underlying cultural and societal patterns seem frozen in time, particularly in the subcontinent. Women are still judged by the standards of religion and morality, but the focus has slightly shifted. Let me take you on a journey through this perspective, strictly tied to the cultural context of the subcontinent, while living in Pakistan.

1. Middle-Class Women and the Judgment of Morality:

In Pakistan’s middle class, wearing an abaya (burka) earns women immense respect. However, the same is not true for lower-class or upper-class women, who seem to have outgrown or ignored this pressure. Lower-class women are too occupied with survival, while upper-class women focus on ambition and influence. Middle-class women, on the other hand, juggle societal expectations, moral policing, and personal struggles.

The concept of parda (veil) thrives in the middle class, not solely as a religious obligation but as a mechanism to navigate cultural and social judgment. Interestingly, religion here becomes a coping mechanism for failures. When we can’t succeed, we say it’s “God’s will,” yet successes are rarely attributed to divine blessings. This peculiar relationship with religion highlights a struggle unique to the middle class—a mix of faith and survival.

2. The Insecurity of Men in Modern Times:

If we talk about men, they seem to have undergone a transformation. The cultural dominance they once enjoyed now feels threatened, leading to a subtle insecurity. They still position themselves as leaders and gatekeepers of morality, but deep down, the changing roles of women, increasing awareness, and societal evolution challenge their perceived superiority.

3. Religion as a Social Tool Across Classes:

Religion in the subcontinent has morphed from a spiritual guide to a societal tool. This is not limited to Islam; I’ve observed this trend across Hinduism, Christianity, and even Sikhism. Let’s break it down:

Islam in the Middle Class:

Muslims, particularly in the middle class, often use religion as a shield. For instance, when people fail to extend help to someone, they’ll claim, “God will help you,” handing over responsibility to divine intervention. This is a passive approach to social responsibility, something I’ve encountered countless times as a teacher, psychologist, and corporate professional.

Hinduism in the Subcontinent:

Hinduism, particularly in India, has transitioned into a cultural identity. Politicians like Modi have weaponized it under the banner of Hindutva. Meanwhile, senior Hindus in Pakistan often speak of their belief in a select few major deities, unlike the countless gods worshipped across India and Bengal. Social media platforms like Facebook, TikTok, and Snack Video reveal how religion is used to consolidate power and manipulate narratives in both countries.

Christianity and Victimhood:

Christianity in the subcontinent also follows a similar pattern. People play the “religion card” to gain victim credits, a phenomenon I found surprising at first. Yet, as I delved deeper, I realized that it’s not limited to one religion—it’s a shared strategy across communities.

Sikhism as a Tradition-Based Religion:

Sikhism, on the other hand, fascinated me as a psychologist. It appears to be less of a religion and more of a tradition-based culture. Many practices in Sikhism reflect the subcontinent’s shared cultural heritage rather than exclusive religious tenets. This realization led me to conclude that it’s not religion but subcontinental culture that shapes our actions and beliefs.

4. The Subcontinent’s Culture: A Shared Identity:

The more I explored, the more I noticed how similar we all are, despite our religious differences. Our ancestors' practices continue to dominate our lives, whether we worship idols, graves, or abstract beliefs. Even in Islam, the concept of waseela—seeking a connection to God through intermediaries—mirrors the justifications used in idol worship.

5. A Psychologist’s Perspective on Religion and Society:

As a psychologist, I’ve realized that religion in the subcontinent is less about spirituality and more about identity, tradition, and survival. Middle-class Muslims, Hindus, Christians, and Sikhs all navigate life with a similar pattern:

. Blame God for failures.

. Credit personal efforts for success.

. Use religion as a shield in times of moral or social dilemmas.

It’s a cycle that repeats across generations, and as I wrote in one of my early blogs in the 2000s, “Women and religion will remain topics of discussion even on the edge of qayamah (the end of the world).”

Summary:

The subcontinent remains a fascinating blend of faith, culture, and identity. Whether it’s Hindutva in India, parda in Pakistan, or grave worship across communities, we are bound by our shared history more than we realize. As a middle-class Muslim woman, my journey has shown me that the struggles of judgment, morality, and societal pressure transcend religion—they are deeply rooted in our subcontinental culture.

It’s time we recognize this shared struggle and work towards mutual understanding rather than division. After all, the real challenge isn’t religion but the cultural lens through which we interpret and enforce it.

Thank You for reading 🙏 ☺️