Among the Believers: An Islamic Journey by V.S. Naipaul

Among the Believers: An Islamic Journey by V.S. Naipaul was first published in 1981. The book was released by André Deutsch in the United Kingdom and by Alfred A. Knopf in the United States. The first editions in both the UK and U.S. were released in hardcover format, standard for major literary releases at the time.

Subsequent paperback editions followed, with Penguin Books (in the UK) and Vintage Books (a Knopf imprint in the U.S.) publishing later editions, starting in 1982 and continuing in reprints over the years.

This book is a travel story by V.S. Naipaul, who visits four Muslim countries—Iran, Pakistan, Malaysia, and Indonesia—between 1979 and 1981.

He talks to many people and tries to understand how religion (Islam) is shaping their lives, their thoughts, and their countries.

Many people in these countries believe that Islam can solve their problems. But Naipaul sees that religion and modern life often don’t go well together. This creates confusion, anger, and many social problems.

Iran – Hope After Revolution, But No Peace

Naipaul visits just after the 1979 Islamic Revolution, when the people removed the king (Shah) and made Ayatollah Khomeini the leader.

People were excited to build a good Islamic country, but life in Tehran is full of chaos and fear.

He meets a young man Behzad, who is upset because the new Islamic rule does not allow freedom or new ideas.

Another man, Mr. Parvez, supports Islam but sends his kids to study in America—showing a conflict between religion and modern life.

The country is stuck due to the American embassy hostage crisis—business is down, and people are unhappy.

Pakistan – Wanting a “Perfect” Islamic Nation

Pakistan was created for Muslims, so religion is deeply mixed with politics and life.

Naipaul meets a journalist, Nusrat, who loves Islam but feels scared because people judge him for not being “Islamic enough.”

When Nusrat writes something religious people don’t like, his whole career is in danger.

The government uses strict Islamic rules (like public whippings), but they don’t solve poverty or unemployment.

People feel torn—they want to follow Islam, but also want freedom and progress.

Malaysia – Religion and Anger Between Groups

In Malaysia, the Muslim Malays are poorer than the Chinese Malaysians, who are often richer.

Naipaul meets a young man, Shafi, who wants Malays to follow strict Islam and go back to village life.

Islamic schools teach old rules but not job skills—students can’t compete in the modern world.

Islam gives Malays a strong identity, but also creates hate towards the Chinese, who have lived there for years.

Indonesia – Religion and Lost Traditions

Indonesia has a mix of old Hindu-Buddhist culture and new Islamic beliefs.

The army controls the country, and villages are breaking apart due to modern farming and too many people.

Naipaul meets Sitor, a poet, and Imaduddin, a teacher of Islam.

Religious schools teach only religion—not skills for jobs—so people stay poor.

Some people become so angry that they want to fight. They mix Islam and communism to try and fix things, but it leads to more violence.

Main Message of the Book

People in these four countries want a better life through religion.

But Naipaul shows that religion alone cannot solve all problems like poverty, education, or government.

When religion tries to control everything, it creates confusion, fear, and fights.

People are stuck between faith and the modern world—they want both, but it’s hard to balance.

“Among the Believers” is about people searching for peace and meaning through religion, but ending up in a struggle between belief and real life problems.

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Plot

IRAN: THE TWIN REVOLUTIONS

Chapter 1: Death Pact

In the first chapter of Among the Believers, V.S. Naipaul travels to Iran shortly after the 1979 Islamic Revolution, which removed the Shah and brought religious leaders to power. He wants to visit the holy city of Qom, a center of Islamic learning. To help him, he hires an Iranian man named Sadeq as an interpreter. Sadeq is from a poor background and lost his job after the revolution, which happened to many people. When Naipaul meets him, Sadeq seems proud but not very dependable. He quickly tells Naipaul that his car is not working, which makes Naipaul suspicious. Naipaul begins to feel that Sadeq might not be honest or serious, so he decides not to go with him.

Instead, Naipaul meets Behzad, another interpreter who is a student and more mature and practical. Behzad suggests taking a bus to Qom, which is cheaper and gives a better view of Iranian life. On their way, Naipaul notices the contrast between the north and south parts of Tehran. The north looks rich and modern, with tall buildings and wealth, while the south is crowded, poor, and full of people who came from villages. They are too late for the bus, so they return to the hotel to make new plans.

During their time together, Behzad explains many things about Iran and its religious culture. Though Behzad is not religious, he understands how strongly others feel. He talks about Shia Islam, which is based on suffering, martyrdom, and the idea of the Twelfth Imam—a religious figure who disappeared long ago and is expected to return one day. Behzad’s father was a communist, so Behzad was never taught religion deeply. Still, he knows how powerful these beliefs are for many people in Iran.

Naipaul sees revolutionary posters on the streets showing images of workers and fighters. One of the slogans says, “Twelfth Imam, we are waiting for you,” which shows that the revolution was not just about politics or freedom but also about religious hope. People believed the revolution might help bring back the Twelfth Imam and bring justice.

As he travels through Tehran, Naipaul feels the deep divide in Iranian society. In the north, people live in comfort, but it seems disconnected from the reality of the rest of the country. In the south, life is harder but feels more honest and real. Through Behzad, Naipaul begins to understand that not everyone supported the revolution for the same reasons. Some people believed in the religious goals, while others were simply hoping for a better future. Even those who do not believe in religion, like Behzad, respect the strength of feeling behind it.

Naipaul ends the chapter by thinking about how modern and ancient ideas are mixed in Iran. Many people are educated and exposed to Western ideas, but they still turn back to religion for guidance. He calls this a kind of “death pact”—where people seem to reject modern thinking and creativity in favour of religious emotion. Iran, for him, is a country full of belief and contradiction, moving forward and backward at the same time.

Chapter 2: The Rule of Ali

In August 1979, a few months after the Iranian Revolution, Iran is still full of confusion and unrest. News from the country mostly talks about executions of people seen as enemies of the revolution—like prostitutes and brothel owners. Strict Islamic laws are now being forced on the people. Women’s rights are being taken away again, and new rules are being made, like banning men and women from swimming together. Ayatollah Khomeini, the religious leader of the revolution, is becoming more and more powerful.

Naipaul travels to Iran to understand how the revolution has changed the country. But from the start, he faces unexpected things. When he tries to fly into Iran, he finds that flights are being canceled. Most people seem to be trying to leave the country, not enter it. Still, on his flight, he sees many Iranians who look rich, well-dressed, and relaxed. They carry shopping bags from London. It’s clear that they aren’t running from danger, but they are not happy with the changes happening in their country.

On the plane, Naipaul sits next to a middle-aged Iranian doctor. The doctor tells him that he has sent his son to America to keep him safe and to give him a better future. He feels that the revolution has ruined Iran. He talks about how Tehran used to be full of lively restaurants and cafés, but now everything has shut down. He is very disappointed in how the country has turned out.

He belongs to the Bahai religion, which is seen as a false religion by many Shia Muslims in Iran. Because of this, the Bahai people are being treated badly. The doctor is worried for his family and faith. Even though he is sad about leaving, he knows he can no longer live in this new Iran.

When Naipaul lands in Tehran, he is shocked to see how much the city has changed. The airport, once modern and impressive, is now in poor condition. Posters of the Shah have been replaced with pictures of Khomeini. Everywhere he looks, there are Islamic signs and messages. Life goes on, but it feels like people are just surviving, not truly living. The energy and excitement of the old city is gone. People seem tired, the economy is weak, and shops are closed.

He stays in a hotel where portraits of Khomeini and revolutionary slogans are everywhere. The streets outside are mostly empty, and many businesses have shut down. The city that once felt modern and alive now feels dull and lifeless. Naipaul meets a newspaper editor and his team. One of them, Mr. Jaffrey, is an Indian Shia Muslim. He explains how, during the time of the Shah, many people felt that only religion could fix the country’s problems.

He believed that Islam could bring people together in one strong community. But now he feels that Khomeini has taken too much power and that the revolution has gone too far. Mr. Jaffrey still believes in the goodness of Islam, but he is worried about how religion is being used to control everything.

Throughout the chapter, Naipaul sees how the revolution is full of contradictions. Many people supported it because they wanted justice, fairness, and a better life. But now, those same people are seeing something else—strict religious rules, less freedom, and fear. People like the Bahais are being attacked for their beliefs, and many who once had hope are now feeling let down.

All over the city, Naipaul sees posters of Khomeini and revolutionary images. These pictures don’t focus on individuals, but on ideas and suffering. This shows how the revolution is not about personal freedom, but about surrendering to one shared belief. The posters often show themes of sacrifice and pain, trying to remind people of the cost of creating an Islamic state. Naipaul begins to wonder if the dreams of justice and equality promised by the revolution are even possible—or if they were just illusions.

By the end of the chapter, Naipaul feels a deep emptiness in the country. Despite the big changes and the powerful words, Iran seems stuck in confusion. People wanted religion to bring unity and hope, but what they got was fear, anger, and silence. Even the hotel, once a symbol of comfort, now feels like a place caught between two worlds—between the past and the future, between dreams and reality.

Chapter 3: The Holy City

In this chapter, Naipaul travels with Behzad to Qom, the holy city of Shia Islam. Qom is an important religious place in Iran, where Ayatollah Khomeini used to teach, and many Islamic scholars still live and study. The journey begins with some trouble as they struggle to find a taxi. Taxi fares are high, but Behzad manages to bargain and find a cheaper driver—a Lur tribesman from Luristan who is not Muslim, which stands out in a country where religion is so important.

Naipaul wants to visit Qom to meet a well-known revolutionary figure, Ayatollah Khalkhalli. Khalkhalli was called the “hanging judge” because he ordered many executions after the revolution, including the execution of the Shah’s former prime minister, Hoveida. On the way to Qom, Behzad talks about Iran’s past and the revolution. They pass through the dull, dry desert and see the effects of poverty and broken industry after the revolution. Behzad is still hopeful and believes in the common people’s power, but the road shows the cracks in that dream.

When they reach Qom, Naipaul is surprised. Instead of a peaceful and spiritual place, Qom looks dry, plain, and lifeless. The city’s main feature is the big golden dome of the shrine. Around it, there are dusty streets and small shops selling cheap religious souvenirs like Khomeini’s face printed on plates. The city feels more like a market created with oil money than a real spiritual place.

While waiting to meet Khalkhalli, Behzad and Naipaul wander around. Because it’s the fasting month of Ramadan, no food is available until sunset. They pass the time by sitting in the desert and sharing watermelon with their driver. This simple act of sharing shows the warmth of Muslim hospitality, even in harsh surroundings.

Later, they go to the shrine, and Behzad calls Khalkhalli’s office to confirm the meeting. Naipaul feels unsure about entering the shrine, as he doesn’t know the religious customs and is afraid of making a mistake. In the evening, they visit Khalkhalli’s house. After a quick security check, they enter a small, messy room where Khalkhalli finally meets them.

Khalkhalli is not what Naipaul expected. Instead of a serious or scary judge, he behaves like a performer—laughing, joking, and showing off his power. He talks about how he used to be a shepherd before becoming a religious leader. When asked about the execution of Hoveida, he proudly says he did it, but everyone in the room laughs, showing that this statement is part of a performance. The meeting feels less like a serious interview and more like a show where Khalkhalli enjoys attention and wants to look important.

After the meeting, Khalkhalli invites them to share food with other guests. The whole experience feels strange and shallow to Naipaul. It becomes clear that Khalkhalli is more interested in looking powerful than in sharing honest thoughts about justice or religion. Naipaul leaves feeling that the revolution, too, is becoming a show—more about appearances than real values.

As they return to Tehran, Behzad receives bad news. Ayandegan, the leftist newspaper he respects, has been shut down by the Islamic government. This deeply affects him. At the beginning, Behzad believed the revolution would bring positive change. But now, he sees that people like him—students, thinkers, and dreamers—are being pushed aside. He starts to doubt the revolution he once supported.

The chapter ends on a sad note. Behzad and Naipaul both see how the revolution, which began with big hopes, is now full of contradictions, fear, and loss. Behzad’s dream of a better, more just Iran is fading, replaced by the reality of religious control and the silencing of different voices.

Chapter 4: The Night Train from Mashhad

In this chapter, Naipaul continues his journey through Iran with Behzad, a young communist student from Tehran. Behzad’s background is explored in more detail. He grew up in a small town with a father who was a communist and had been jailed during the Shah’s rule. From a young age, Behzad learned about poverty and social injustice, and these ideas shaped his beliefs. Even though he studied in an American school and later in a science institute in Tehran, he remains strongly committed to communist ideals and revolutionary thinking.

Behzad believes in the power of revolution and is disappointed by Western countries. He thinks that true freedom only existed in Russia during the time of Lenin and Stalin. His ideas are very strict, almost like a religious belief, but instead of religion, he follows Marxist ideas.

As they walk through Tehran, Behzad shows Naipaul places where important events of the revolution happened—places where people died, protested, or became martyrs. For him, martyrdom is both a religious and political idea. He proudly points out how Revolution Avenue has changed, filled with the memory of those who sacrificed themselves. He also shows how the Islamic and communist revolutions seem to have mixed together in some ways. Even though they are different, both revolutions talk about unity and justice.

There is a moment in the city where a worker sees a leftist poster and angrily tears it down. He hits the student who put it up. This shows that even among revolutionaries, there are disagreements—especially between religious followers and communists. The unity that people hoped for is already starting to break.

Naipaul and Behzad go to Tehran University for the Friday prayers. These prayers are not just religious but also political. Large crowds gather, shouting slogans about unity and revolution. The whole atmosphere is filled with seriousness and energy, showing how religion and politics have merged.

After some time in Tehran, Naipaul and Behzad decide to visit Mashhad, a holy city with an important religious shrine. They wait for hours and finally get first-class tickets on a flight. This flight feels like a short break from the intense mood of Tehran.

In Mashhad, the contrast is striking. They stay in a luxurious hotel, the Hyatt Omar Khayyam, which still holds traces of pre-revolution comfort—like good food and a swimming pool. But outside the hotel, the city is full of religious activity. Pilgrims from rural areas, many poor and hopeful, visit the shrine of the Eighth Imam. Some come for blessings or miracles, others just for spiritual peace.

Naipaul sees many different types of people—some deeply religious, others modern and relaxed. One moment stands out when he notices a young woman wearing a bright yellow skirt and heels, walking through the holy site. She looks very different from the traditionally dressed women, and her presence seems to silently challenge the strict rules around her.

Throughout their time in Mashhad, Naipaul sees how religious power is everywhere. Revolutionary Guards control how people behave, even in small things. On the train ride back, a Guard stops them from playing cards. Behzad is upset—not because of the game, but because the Guard used his power just to control them. This moment shows how the ideals of the revolution—like freedom and justice—are slowly being replaced by fear and control.

Behzad’s frustration grows. He had believed in the revolution, but now he sees how it is changing. His girlfriend, also a communist, refuses to wear the traditional Islamic dress. This small act shows how divided the revolution is becoming—between those who follow religion and those who believe in political freedom. By the end of the chapter, Naipaul sees that the revolution is no longer a single movement. Instead, it is a fight between different groups trying to take control. People still want freedom and justice, but the reality is full of confusion, power struggles, and lost hopes. Behzad, once so full of belief, now starts to question whether the revolution he believed in will ever truly succeed.

Pakistan – The Salt Hills of a Dream

Chapter 1: Displacements

In this chapter, Naipaul arrives in Pakistan, a country created in 1947 as a separate homeland for Muslims. But instead of being strong and united, Pakistan is full of problems. There is no democracy, the economy is weak, and the military controls the country under martial law. The Tehran Times tries to show Pakistan and Iran as leaders of an Islamic revival, but it ignores the truth—Pakistan is struggling with poverty, political failure, and division.

Pakistan is not rich like Iran, which has oil. Instead, it depends on small industries like rice, cotton, leather, and money sent by Pakistanis working abroad. The country’s dreams are very limited. Naipaul notices that newspapers advertise very small projects, such as a sports grant of only $140,000 or a skills training scheme worth just $200. At the same time, there are rumors that Pakistan is building an “Islamic” nuclear bomb and that anti-Jewish (anti-Zionist) ideas are growing stronger. Religion is becoming more and more central in political discussions.

The idea of Pakistan started in 1930, when poet Mohammad Iqbal imagined a country where Muslims could live by Islamic values, safe from European-style secular politics. But when Pakistan was actually created in 1947, the partition caused terrible violence and the forced movement of millions of people. The dream of Pakistan quickly turned into a struggle for survival. Indian Muslim leaders lost power, and the army took control. The country failed to grow politically and lost East Pakistan, which became Bangladesh in 1971. Many Bihari Muslims were left stateless. These failures led people to call for a more “pure” version of Islam, forgetting the more modern and secular dream of Jinnah, Pakistan’s founder.

Naipaul visits Sindh, where he meets a maulana (religious teacher) at an old, broken-down madrasa. This maulana believes that strict Islamic laws—like banning women from appearing on TV and stopping interest from banks—can solve all of Pakistan’s problems. He admires Iran’s Ayatollah Khomeini for doing such things. But the maulana does not talk about real solutions like jobs, healthcare, or education. Near the madrasa, Naipaul watches a painful village ritual, showing that many old, harsh traditions continue unchanged, even under Islamic rule.

Naipaul then visits Karachi, a huge and messy city with over five million people. It used to be a small fishing village, but now it’s overcrowded and full of conflict. After Partition, many Hindus left, and Muslim migrants from India (called mohajirs) came to Karachi. But now the mohajirs themselves are treated like outsiders by the native Sindhis, creating new tensions and separatist feelings.

A taxi driver takes Naipaul to former Prime Minister Zulfikar Ali Bhutto’s house. The driver says his family lost everything after Bhutto was removed and later hanged. He talks emotionally, sometimes blaming God, sometimes praising Muslim pride. His changing words show the confused and unstable emotions many people feel in Pakistan.

Karachi still has broken-down signs of its British and Hindu past, like a Hindu bathing place built in 1943. Pakistan now runs mostly on money sent by workers living abroad in rich Muslim or Western countries. Many of these workers follow Islamic rules at home, but they live by Western systems when earning money. This double standard—rejecting the West in public but relying on it in private—shows the deep contradictions in Pakistan.

In the end, Naipaul sees Pakistan as a country caught between dreams and reality. It was created for Islam, but it has not found a clear path forward. People want Islamic purity, but the country cannot survive without foreign help. The chapter paints a picture of a nation shaped by displacement, confusion, and an ongoing identity crisis.

Chapter 2: Karachi Phantasmagoria

In Chapter 2, “Karachi Phantasmagoria,” of Among the Believers by V.S. Naipaul, the author continues his journey in Pakistan and tries to understand how the country is turning itself into a truly Islamic nation. He learns that although leaders talk a lot about Islamic reforms—like making banking free from interest, collecting religious taxes (zakat), and following Islamic law—very little has actually been done. These reforms sound nice in speeches, but in real life, they are mostly just words.

In Karachi, Naipaul meets Mr. Deen, a government officer who is busy organizing the journey of Hajj pilgrims. Deen does not believe that Pakistan’s Islamic changes will succeed. He thinks most of the talk about Islam is just for show. Deen’s colleague, Mr. Sherwani, is different—he is deeply religious and excited to show Naipaul the spiritual side of Pakistan.

He tells Naipaul he reminds him of an old painter named Qutub and even jokes that Naipaul might one day convert to Islam. During the month of Ramadan, Sherwani takes Naipaul to mosques and a shipyard where pilgrims are boarding. Naipaul sees the deep devotion of the people, especially Sherwani, who prays with great passion. For Sherwani, Islam is all about unity and focusing on the afterlife.

At the same time, strange things are happening in politics. A local newspaper falsely reports that Benazir Bhutto, daughter of former Prime Minister Bhutto, is planning a U.S.-backed military takeover. This shows how Pakistan uses Islam not just for faith but also as a weapon in politics—to blame enemies and protect power.

Naipaul is later given a new guide named Ahmed, a government official who is more serious and spiritual. Ahmed says he used to be sinful but has now changed, and he sees Islam as the perfect religion, full of both law and kindness. He plans to take Naipaul to a holy desert shrine. At another office, Naipaul meets Mr. Mirza, a scholar who keeps talking about religion and the “satanic age,” but who actually seems more interested in politics and power than true faith.

Naipaul also meets Mr. Salahuddin, an Urdu newspaper editor who once went to jail under Bhutto. Salahuddin says that Pakistan was made to bring back the kind of Islamic state that existed in the 7th century. But his ideas seem outdated and shaped by colonial history more than by current needs.

Khalid Ishaq, a lawyer working for the Islamic Ideology Council, owns a big library but admits that nothing much has changed in Pakistan’s government systems. He says that most mullahs (religious leaders) are not well educated and that modern thinkers haven’t helped much either. He thinks Islam gives Pakistan its cultural identity and helps people feel proud, but Pakistan still depends on Western countries for money and support, even as it speaks against them.

Ahmed invites Naipaul to his small home. There, Naipaul meets Ahmed’s polite son, a doctor, and another man who came from the shrine. The man claims he removed his own tumor, which Ahmed believed was a miracle. But it turns out the tumor wasn’t serious. This shows how people mix religion with superstition and sometimes ignore medical facts.

Ahmed talks about how Pakistan was created by promoting hatred against Hindus and foreigners, and this has led to a culture where people want benefits without effort. But he also believes that real Islam has never been followed in the country, and if it were, Pakistan would be a better place.

Naipaul also meets an Ahmadi Muslim woman. Her religious group, the Ahmadis, believes in a prophet who came in the 19th century. Because of this belief, the Pakistani government—especially under Bhutto—declared them non-Muslims. The woman calmly explains her faith and how her community has been rejected, even though they still think of themselves as true Muslims.

At a hotel, Naipaul notices how villagers stare at foreign women who wear modern clothes. This shows the double standards in Pakistani society—on one side, people preach strict Islamic values; on the other, they are fascinated by the very things they claim to hate. Finally, Naipaul attends the send-off ceremony for pilgrims going to Mecca. There are strange and colorful scenes: camels, dwarfs, and people playing bagpipes—an instrument left behind from British colonial times.

The pilgrims leave on a ship built by the British. This mix of old Islamic dreams and leftover colonial systems shows how Pakistan is caught in confusion. The country wants to follow pure Islam but still depends on Western tools and systems. In trying to become an Islamic state, Pakistan keeps going in circles—full of dreams but unable to escape its own contradictions.

Chapter 3 – The Little Arab

In Chapter 3, “The Little Arab,” of Among the Believers by V.S. Naipaul, the author travels with Ahmed, a deeply religious government officer, to a place called Banbhore, about 40 miles from Karachi. It is the last day of Ramadan in 1979. Banbhore is an ancient port city believed to have the first mosque in the Indian subcontinent, built in the 7th century after the Arab conquest of Sind.

Their trip is delayed because the moon for Eid could not be seen, so the celebration is postponed. Before they leave, Ahmed stops to pray outside a mosque, showing his strong belief in life after death. While Ahmed thinks of paradise in spiritual terms, ordinary believers often imagine it as a place of physical pleasure, free from human troubles.

As they drive through the empty desert areas around Karachi, Ahmed talks about his past. He says he used to drink alcohol and take part in group relationships with women, which he now regrets. He sees those acts as sinful. He also feels annoyed when he sees posters remembering the loss of Bangladesh, showing that he is unhappy with Pakistan’s broken identity. He feels the country has lost its purpose and connection to the bigger idea of Hindustan.

On the way, they pass by large graveyards and the Pakistan Steel Mills, a big and expensive project started by Bhutto. It is named after the Arab conqueror Mohammad Bin Qasim. Near the steel plant is a completely empty model village, which represents the failures of government planning.

When they reach Banbhore, they see ruins of an old city and a small mosque built in the early Islamic style, showing Sindh’s ancient connection with Islam. But they also see crushed human bones in the soil, which Ahmed believes are real remains of people. Even though he is fasting, Ahmed insists on stopping for prayers on the roadside, showing how serious he is about his faith. Naipaul notices that these repeated rituals seem to give him peace, even when he is tired.

On their way back, they visit a rich industrialist who used to employ Ahmed. His family had moved from Bombay to Karachi. His home is large and fancy, with gardens and royal palm trees. His grandfather, now paralyzed, is a reminder of old wealth and power. The industrialist tells Naipaul that he is happy to live in Pakistan because it is easier to live as a Muslim there than in India—halal meat is easily available, mosques are everywhere, and people are free to practice their religion.

The industrialist’s young son is very religious. He is dressed in Arab clothes and keeps all the Ramadan fasts. To Naipaul, the boy seems like a symbol of Pakistan’s new identity. Pakistan is turning more and more towards Arab culture and religion, moving away from the mixed traditions of Indian Islam. Naipaul calls this shift an “Arab tilt.” Naipaul reflects on how Pakistan has changed since poet Iqbal’s dream in 1930.

Iqbal wanted a Muslim country in India that would preserve the rich, spiritual traditions of Indian Islam. But Pakistan has not lived up to that dream. Instead, it now looks to Arabia for a stronger, purer form of Islam. The remains at Banbhore and projects named after Arab heroes show how Pakistan is trying to rewrite its identity, searching for meaning in its past while ignoring the reality of its present problems.

Chapter 4 – Killing History

In Chapter 4, “Killing History,” of Among the Believers by V.S. Naipaul, the author explains how Pakistan’s religious beliefs have changed the way people understand their own history. He focuses on the Arab invasion of Sind in 712 A.D., led by Mohammed Bin Qasim. This story is told in an old Persian book called the Chachnama, written in the 13th century. Today, in Pakistan, this history is shown as a heroic Islamic mission to spread religion. But the original story in the Chachnama is more complicated.

It shows that the invasion was not really about spreading Islam. It was ordered by the governor of Iraq, Hajjaj, for revenge and profit. The Arabs used brutal tactics like killing people, making them slaves, and taking taxes. They were well-organized and had better weapons, like catapults, which helped them win against the divided and weak rulers of Sind. Some local Brahmins and Buddhists even helped the invaders for their own benefit. The king of Sind, Dahar, believed in old prophecies and resisted foolishly.

Naipaul says that the Chachnama was written 500 years after the events and makes the Arab invasion look more glorious than it really was, hiding the violence and moral questions. He compares this to how the Spanish conquests in South America are remembered with more honesty about their cruelty.

In Pakistan today, history is changed to fit religious beliefs. The time before Islam is seen as full of ignorance and darkness. School textbooks skip over uncomfortable facts and tell only a simplified, one-sided version of the past. Mohammed Bin Qasim is shown as a perfect Islamic hero who rescued Muslim women. Old temples that used to have green flags now have red flags, so they don’t look Islamic. Some people even suggest putting verses from the Quran on ancient sites like Mohenjo-Daro, which has nothing to do with Islam, to remove their original meaning.

Naipaul points out that this rewriting of history leads to a poor understanding of the past. For example, schoolbooks begin with the life of Prophet Muhammad but ignore other parts of the region’s past, like slavery in Sind or the African community living in Karachi. One schoolbook even falsely claims that Pakistan is a free democracy with equal opportunities for all, even though most people are poor, uneducated, and living under military rule.

Poet Iqbal, who imagined Pakistan in 1930, wanted to protect Indian Islam from Arab imperialism. But now, instead of being independent, Pakistan tries to copy Arab culture. The Arab conquest is no longer seen as colonialism but as something holy and necessary. This has led to a kind of Islamic fundamentalism where people focus only on the Quran and ignore the real history or practical needs of society. Naipaul ends the chapter by warning that this kind of thinking creates a cycle of failure. When a country forgets its real history and only follows blind faith, it becomes stuck in the past, unable to move forward or solve its problems.

Chapter 5 – Hyderabad Boogie-Woogie

In Chapter 5, “Hyderabad Boogie-Woogie,” of Among the Believers by V.S. Naipaul, Naipaul travels from Karachi to the city of Hyderabad in Sindh, Pakistan, to visit a famous Sufi shrine. The journey is arranged by his earlier guide, Ahmed. The shrine belongs to an old Sufi brotherhood known for helping poor people. To get there, Naipaul and his new guide, Razak, cross the dry Sindh landscape and take small boats over the Indus River.

When they reach Hyderabad, Naipaul finds that his hotel booking at the government guest house has been mysteriously canceled. He is forced to stay in a poor-quality hotel with bad conditions. Razak, a serious and well-meaning man with weak English, arranges for them to visit local shrines.

At the first shrine, where a holy man with over 100,000 followers lives, they are told they cannot meet him because he is resting. At another shrine dedicated to the poet-saint Shah Abdul Latif, Naipaul listens to traditional songs that are more than 250 years old. The music has a deep effect on people, giving them a feeling of completeness and spiritual peace, especially if they forget about the problems of the outside world. However, Naipaul, not being part of the faith, feels emotionally distant and struggles to sleep in the hot and uncomfortable rest house.

The next day, they visit another shrine in a town that shows signs of being developed under former Prime Minister Zulfikar Ali Bhutto, seen in golden gates and signs. The shrine is crowded with families sleeping on the floor, surrounded by flies and heat. Naipaul notes how faith and physical hardship are deeply connected in this setting.

Later, they arrive at a Sufi center where hundreds of poor people are given free food every day—simple meals like flatbread and lentils. The spiritual leader, or pir, is not there, and his secretary is also missing. A mysterious man in blue first seems suspicious of Naipaul but eventually invites him to stay. This man talks about how he follows the pir because the pir connects him to God. He shares stories of miracles by the previous pir, like fasting for many years.

He says people from around the world support the center financially but avoids giving clear answers. Another man, a former pipe-fitter from Peshawar, explains how he left his old life to follow the pir. He had no direction but was drawn in by the pir’s influence. Another story about a Bengali man getting a car in Karachi is cut short by the man in blue, who then takes Naipaul through the kitchens and tombs of the center before they leave.

On the way back, Razak shows Naipaul a natural salt spring and a mountain area full of ancient fossils. They see broken-down Hindu temples that have been defaced, showing how Pakistan is erasing signs of its pre-Islamic history. In Hyderabad, they visit one last shrine where mentally ill people are brought for spiritual healing. A special ceremony is taking place to chase out a djinn (spirit) from a man believed to be possessed. People act out roles as part of the ritual.

Razak points out that every culture has its own way of dealing with mental illness. When Naipaul returns to Karachi, he finds out that Ahmed may have deliberately canceled his room booking in Hyderabad. Naipaul feels that Ahmed has grown suspicious of his real purpose or identity. Ahmed is now avoiding him, not showing up for meetings and refusing to talk. Because of this growing coldness and the missed chance to talk about the Sufi center, Naipaul begins to feel disconnected and decides it is time to leave Karachi.

Chapter 6 – The Disorder of the Law

In Chapter 6, “The Disorder of the Law,” of Among the Believers by V.S. Naipaul, the author visits the sessions court in Karachi to understand how Islamic laws are being practiced in Pakistan. He is accompanied by Nusrat, a journalist who is religious but also has dreams of success in the modern world. Inside the court, Naipaul sees a system full of confusion. Prisoners are not kept separately or securely—they walk around freely, sometimes tied with ropes instead of chains because there aren’t enough. Policemen, prisoners, and lawyers all mix together, and many cases are delayed again and again because judges or witnesses don’t show up.

Naipaul watches small cases like petty theft, passport fraud, and land disputes. A young boy is accused of scaring passengers on a train to get money. A woman fights over property. A man who killed someone seems to enjoy being in court because it makes him feel important. One old court official proudly shows Naipaul his neat record books and supports fast punishments like floggings. But this man also admits that when his own children were sick, he didn’t trust traditional cures—he used Western medicine. This shows the double standards in Pakistan: people speak about Islamic purity but rely on modern science when it matters.

Nusrat, the journalist, doesn’t know whether he should go to America to study media or stay in Pakistan and work in advertising, which he finds dishonest. Naipaul argues with him, saying his Islamic ideals are not practical, which makes Nusrat uncomfortable. This argument reflects a bigger problem in Pakistan: the people want an Islamic society but also want modern success, and these two things often don’t match.

Seven months before Naipaul’s visit, Pakistan’s military government introduced strict Islamic laws: stoning for adultery, cutting off hands for theft, and flogging for some crimes. But in reality, these punishments are rarely used. In one case, a pir (religious leader) was accused of raping a girl, but the case failed because Islamic law demands four eyewitnesses to prove such a crime—something almost impossible. So even though the laws are strict, they don’t work in real life.

A journalist from the Pakistan Times tells Naipaul that the religious leaders (mullahs) don’t really understand the Koran and try to force rules that don’t fit with modern society. Even debates over basic things—like how old Aisha (Prophet Muhammad’s wife) was when she married—create confusion because different people interpret religion differently.

This mix of religion and modern life creates deep contradictions. Islamic hardliners say they reject the West, but they use Western medicines, travel abroad, and benefit from technology. One example is Maulana Maudoodi, a major Islamic thinker, who criticized Pakistan for not being Islamic enough but still went to America for medical treatment before his death.

Pakistan’s government, instead of holding elections, uses military power and public punishments to control people. It tries to replace British legal systems with Islamic ones, but the result is even more chaos. Since Pakistan was created in 1947, it has never been able to clearly define what an Islamic country should be. Now, by trying to follow a confused and harsh version of Islam, it has turned law and order into disorder.

Chapter 7 – Basics

In Chapter 7, “Basics,” of Among the Believers by V.S. Naipaul, the author travels to Rawalpindi and Islamabad. He finds Islamabad to be a clean and modern city, but empty and artificial, while Rawalpindi still carries the feel of old colonial times. In Rawalpindi, he meets a kind Shia doctor who works for an Arab-owned oil company. The doctor lives in a grand colonial bungalow and is respected in his field. He has invited some Shia journalists to his house for a religious discussion focused on Ali, the cousin and son-in-law of Prophet Muhammad, who is a central figure in Shia Islam.

The doctor explains his faith through five Shia principles: the oneness of God, divine justice, prophethood, leadership through imams, and the idea of jihad as a personal inner struggle, not just fighting. He talks about how his faith helped him face challenges in life, including asking for a well-deserved promotion at work and finding emotional peace during his son’s academic difficulties. A dream about his late father gave him strength at that time.

The doctor’s son, Syed, is 23 years old and studying medicine. He is also a poet with strong ideas about justice and compassion. Unlike his father, Syed has a more modern and rational approach to religion. He sees the Prophet as a human figure, shaped by his time and society. Syed’s views have been influenced by his father’s scientific thinking and his time spent in England, where he read widely—from children’s books and novels to books on science and relationships.

Syed feels lonely in medical college because other students only focus on technical knowledge and show little interest in books, poetry, or deeper thinking. He writes poems that question hypocrisy in society and celebrate humanity and kindness. He admires figures like Muhammad Ali, the American boxer, for his courage and sense of justice.

During the evening, the guests in the doctor’s house debate a serious topic: whether Ali, during his rule as caliph, had ordered any killings. This intense discussion shows how strongly Shia Muslims feel about Ali’s legacy and the injustice of his assassination. At the end of the visit, the doctor gives Naipaul a book called The Maxims of Ali, which contains Ali’s wise sayings and powerful emotions—ideas that also appear in Syed’s poetry.

Naipaul reflects on what he has seen and heard. He feels that while Islam gives people a strong moral structure, it does not encourage creative or intellectual growth in modern times. He believes that young people like Syed, who think deeply and connect with global ideas, could help Pakistan move forward. According to Naipaul, even though Islamic fundamentalism currently dominates the country’s thinking, it may one day create the conditions for a cultural awakening led by thoughtful individuals.

Chapter 8 – In the Kaghan Valley

In Chapter 8, “In the Kaghan Valley,” of Among the Believers by V.S. Naipaul, the author travels to the Kaghan Valley in northern Pakistan, near the Himalayas, to see the seasonal migration of Afghan herders. He is accompanied by Masood, a 27-year-old science graduate and mohajir (a Muslim immigrant from India), whose family came from Lucknow. Masood has many degrees but no job.

He feels frustrated and lost. His dream of doing scientific work has failed, and he is now considering a teaching job in West Africa. He blames his father’s decision to migrate to Pakistan and feels the country has let them down. During their jeep journey, Masood often shares his worries about his father’s poor income and his own uncertain future.

As they travel deeper into the valley, Naipaul observes a tough, tribal society. Afghan herders move with their sheep, goats, camels, and families. Their camps are simple, with tents, open fires, and women making roti while the men do nothing. Naipaul first admires their lifestyle and even buys a rug from them. But later, he finds the rug’s strange patterns unsettling, and this mirrors his deeper feelings about the rough, unequal life of these people.

The men are kind to their animals, but their lives are hard, and women do all the work. Different tribes in the area—like the Gujars, Pathans, and Kaghanis—do not like each other, but they still maintain polite traditions like offering tea to visitors.

The jeep driver, a supporter of the former Prime Minister Bhutto, talks with pride about Bhutto’s programs for the poor, like giving them passports to work abroad. He misses the past. But this nostalgia quickly turns violent. When a stone, accidentally knocked down by a goat, breaks the window of a passing minibus and injures the driver, the herdsman is beaten and taken away. The driver is sent to a nearby hospital in Balakot, which is poorly equipped and barely staffed, showing the weak state of public services in Pakistan.

Masood grows increasingly sad. He says that with 94 political parties and only 15% of the population being literate, Pakistan has no real future. He believes the country will either remain stuck or collapse completely. For him, religion and politics have not solved anything—they have only made life harder for the poor. On their way back, they drive in darkness, passing unlit vehicles on unsafe roads. Masood sits silently, and the gloomy mood of the valley reflects the deep problems facing the entire country.

Chapter 9 – Agha Babur

In Chapter 9, “Agha Babur,” of Among the Believers by V.S. Naipaul, the author continues to explore the complex society of Pakistan, especially in the city of Rawalpindi during 1979. At that time, the country is facing serious economic and political problems. The newspapers are full of news about government cost-cutting—ministries are being shut down, new jobs are frozen, and many workers are being dismissed. These measures are causing stress among employees. There are also strikes—minibus drivers are angry at police bribes, and teachers are struggling with red tape to go abroad for jobs.

A retired army officer writes a harsh article demanding strict punishments to fix society, while the former cricket captain A.H. Kardar blames the economic problems on poor leadership. Kardar suggests vague solutions like reducing politics and following Islamic values more strictly, but offers no practical ideas.

Amid all this, Naipaul attends an art exhibition held at the Arts Council in Rawalpindi. The venue is a former Freemasons’ hall—once a symbol of colonial and non-Muslim influence, now taken over as part of Pakistan’s move toward a purer Islamic identity. The artist, Hameed Sagher, is a former poet who taught himself to paint. His paintings are bold and emotional, filled with symbols of struggle, knowledge, and prayer. He is trying to express his identity through art in a country that gives little support to culture.

The man behind the event is Agha Babur, a retired army officer who now runs the Arts Council. He is energetic, humorous, and proud of promoting art in a society where culture is often ignored. He organizes exhibitions, cultural events, and even plans a show of Quranic calligraphy for the 14th century of Islam. Babur jokes about his cultural tour of the U.S., sharing stories about polygamy and paintings, and is happy that the exhibition is successful—twelve paintings are sold, and important guests like the Iraqi ambassador attend. Naipaul calls Rawalpindi a “social desert,” but Babur has managed to bring some life to it through art.

At the exhibition, Naipaul also meets a young teacher of Persian background who dreams of studying English political novels in England. But the teacher has little real knowledge of writers like Forster or Conrad. His dreams are vague, and he seems more interested in escaping Pakistan than learning deeply. This shows how the country’s rigid religious environment and false history have led to weak education and a desire among the youth to flee rather than improve their society.

The chapter shows a strong contrast. On one side is Agha Babur, full of energy and creativity, trying to build a cultural space in a conservative society. On the other side is the larger reality of Pakistan: economic hardship, corruption, fear of harsh Islamic punishments like floggings, and a lack of intellectual freedom. The old Freemasons’ hall, once a symbol of openness, is now a place where art survives in a limited way, surrounded by a society that is closing itself off from modern thinking and creativity.

Chapter 10 – The Salt Hills of a Dream

In Chapter 10, “The Salt Hills of a Dream,” from Among the Believers by V.S. Naipaul, the author travels from Rawalpindi to Lahore, passing through the Punjab plains, where land once made fertile by irrigation is now ruined. About 40% of the land has become barren because of waterlogging and salt, turning green fields into deserts. These ruined lands represent not just environmental failure but also Pakistan’s larger struggles.

Naipaul visits Raiwind, a place where a huge religious gathering (ijtima) is happening. Tens of thousands of Muslims from across Pakistan and even other countries have come to this massive tent city for prayers and discussions about the afterlife and returning to the original message of Islam. He meets educated people—like a scientist and an air commodore—who talk about rejecting Western life and returning to early Islamic values, but their views are vague and unclear.

Naipaul chooses not to join the mass prayers and instead goes to a nearby village, where men must travel long distances for work because the land is no longer good for farming. Yet, the villagers still cling to their Muslim faith, even though their lives are full of hardship. The area has been completely cleansed of non-Muslims since the Partition in 1947.

In Lahore, Naipaul meets the Ahmadis, a Muslim sect that has been officially declared non-Muslim by the government. The Ahmadis believe their 19th-century leader, Mirza Ghulam Ahmad, was a Promised Messiah and that Jesus did not die on the cross but instead traveled to Kashmir, where he lived and died. Because of their different beliefs, Ahmadis are persecuted, and they must practice their faith in secret. Naipaul meets a retired army officer, Colonel Anees, who introduces him to Ahmadi leaders in a wealthy home in Lahore. These men are educated, polished, and confident. They believe that Ahmadi beliefs will eventually spread worldwide—even though they are rejected in Pakistan.

Naipaul then travels to Rabwah, an Ahmadi community in the salt hills near the Chenab River. This land, once abandoned and ruined by salt, was bought and turned into a new town by the Ahmadis—a symbolic place of hope and prophecy for the sect. Rabwah is clean, well-planned, and full of energy. Despite government pressure, land seizures, and restrictions, Rabwah continues to grow and sends missionaries around the world. They print the Koran in African languages, train converts, and promote their beliefs with confidence.

Naipaul meets Idrees, the brother of the Ahmadi Imam. Idrees lives in Rabwah and believes in the miraculous power of prophecy. He says that their founder predicted events like Bhutto’s execution and believes that by 1989, even disillusioned Westerners will accept Ahmadi Islam. He dreams of the future where Rabwah’s vision will become a reality. However, he also fears future persecution and displacement.

Naipaul reflects on the energy and organization of the Ahmadis, which stands in contrast to the chaos and decay of the rest of Pakistan. While many Pakistanis seem stuck between religious dreams and a collapsing society, the Ahmadis have a clear mission, even though they depend on Western protection abroad. This shows a deep contradiction: they reject the West in their beliefs, but rely on its freedoms to survive.

This chapter ends Naipaul’s journey through Pakistan. He sees a country full of dreams about religious purity, but with little practical success, and a society where faith often replaces reason. The Ahmadis, though outsiders in their own country, show how belief can give people purpose—but also how belief alone cannot solve real-world problems.

CONVERSATIONS IN MALAYSIA: THE PRIMITIVE FAITH

Chapter 1 – First Conversations with Shafi: The Journey Out of Paradise

In Chapter 1, “First Conversations with Shafi: The Journey Out of Paradise,” from Among the Believers by V.S. Naipaul, the author begins his exploration of Malaysia’s Islamic revival through his encounter with Shafi, a 32-year-old Malay man from Kota Bharu. Shafi works with ABIM, a prominent Muslim youth movement led by Anwar Ibrahim. He represents a new generation of educated Malays who are caught between modern, multiracial Malaysia and their longing for a return to a simpler, morally grounded Islamic past.

Islam first arrived in Malaysia peacefully through Indian traders and preachers who blended it with local customs and practices. However, in recent times, missionaries from Pakistan, shaped by more rigid interpretations of Islam, seek to “purify” the religion. These ideas are appealing to many Malays who feel left behind in a society where economic power is held largely by Chinese and Indian communities, despite political favoritism towards the Malays.

Shafi describes how, as a child, he was raised in a village that followed strict Islamic principles taught by local mullahs. Emphasis was placed on prayer, cleanliness, and memorization of the Koran. However, these values did not include the technical or intellectual training that would help Malays compete economically. When Shafi first visited Kuala Lumpur in 1963, he was struck by how foreign the city felt, especially because of the lack of familiar Muslim food and culture. This early experience contributed to his feeling of displacement in modern Malaysia.

Now living in an urban world shaped by Western materialism and racial competition, Shafi finds comfort and identity in the Islamic revival. He believes that returning to the values of his village and to a purer form of Islam can restore the dignity and strength of the Malay community. He is intelligent and well-organized, yet his longing for the past seems out of step with the modern world that has shaped him. Naipaul notes the paradox in Shafi’s thinking: although Shafi wants to go back to a time of moral purity, his tools—education, discipline, activism—are products of the very modernity he distrusts.

His grief over losing the simple world of his childhood becomes a personal and emotional reason for embracing Islamic revivalism. For Shafi, Islam becomes not only a religion, but a way to heal a sense of personal and cultural loss. Naipaul ends the chapter with a quiet reflection on the sadness that lies beneath Shafi’s convictions, hinted at in a moment of sincerity from a hotel waiter that briefly reminds Shafi of the respect and dignity he associates with the past.

Chapter 2 – Brave Girls

In Chapter 2, “Brave Girls” from Among the Believers, V.S. Naipaul continues to explore how Islam is changing life in Malaysia. He shows how people, especially the Malays (the main Muslim group in the country), are trying to go back to strict Islamic rules to find meaning and identity in a fast-changing, modern world.

The chapter begins with Naipaul feeling frustrated at his hotel in Kuala Lumpur. He has a bad night, his milk has turned sour, and his messages have not been answered. He reads a hotel staff notice that complains some Malay workers are not hygienic. This makes him think about how Islam teaches cleanliness, but in real life, that rule is not always followed. Naipaul feels out of place and irritated.

Later, he meets his guide Shafi again. Shafi introduces him to another Islamic worker, a kind man who studied Islam in England. Then they go to an Islamic school, where Naipaul meets Nasar, a teacher who believes that boys and girls should study separately. Nasar had studied in England too, but he believes Western ideas of freedom and individual choice are harmful. He wants Islamic values to guide people’s lives.

At the school, Naipaul meets two Muslim girls who are shy but confident in their beliefs. They wear long dresses and cover their heads with scarves (called tu-dong). They talk seriously about modesty in Islam. One girl says that even showing feet is not allowed. They don’t know all the rules themselves, so they follow what their teachers and books tell them. Their education focuses more on Arabic and religious subjects, and less on science or other modern topics.

The girls also talk about how they feel sorry for students in regular schools who don’t pray or follow Islam seriously. They believe those students are only chasing success and money. These girls, on the other hand, dream of heaven and a simple, peaceful life. Interestingly, they also read English love stories like Barbara Cartland’s books, but they don’t want that kind of life. One of the girls also blames the Chinese and the British for the Malays being poor. This shows how Islamic thinking sometimes gets mixed with racial feelings in Malaysia.

Then Naipaul visits the town of Klang, where he attends a court case from a 1978 incident. A group of young Muslim boys, influenced by Pakistani missionaries, broke into a Hindu temple and smashed idols. In the fight, four of them were killed. The court trial is quiet, but Naipaul understands that this violence was caused by extreme religious ideas—where the boys were told that breaking idols would give them a place in heaven. A Tamil taxi driver, who takes Naipaul to the court, doesn’t care much about the trial. He’s more worried about earning money. He represents the poor Indian community in Malaysia, which feels left out and doesn’t have strong support like the Malays do.

Finally, Naipaul visits the Genting Highlands, a hill station with a big amusement park. It has casinos, rides, and restaurants, but everything seems fake and borrowed from other countries. Naipaul sees it as a symbol of how Malaysia tries to be modern but has no strong cultural roots of its own. He understands why people like Shafi turn to religion: it gives them a sense of belonging and order. And he also sees why some young Muslims become angry, like those who attacked the temple.

Both are reacting to a country that feels lost between tradition and modern life. So, this chapter shows how young Malays are trying to return to Islamic values to deal with feelings of loss, injustice, and confusion in a modern world. But this return to religion also brings problems, like narrow thinking, intolerance, and conflict with people of other religions.

Chapter 3 – Between Malacca and the Genting Highlands

In Chapter 3, “Between Malacca and the Genting Highlands,” from Among the Believers by V.S. Naipaul, the author continues his journey through Malaysia to understand how the country is changing due to the Islamic revival movement. He travels with Shafi, a young Muslim activist from the group ABIM (Angkatan Belia Islam Malaysia), which aims to bring Islamic values into modern life.

They go to Malacca, a historic port city that once played a major role in international trade. Naipaul sees old Dutch churches and ruined forts, but he feels that the past is being forgotten. The modern town is growing, and the sea is now just a muddy shore. As they travel, Naipaul notices the land is rich—there are banana trees, rice fields, and rubber plantations. Malay villages and Chinese towns exist side by side.

Shafi shares his thoughts on the Malays and their society. He believes the natural richness of the land has made the Malays lazy or “mediocre.” Because life is easy in the villages, people don’t push themselves. In contrast, the Chinese, who don’t have the same privileges, work harder and are more successful in business and education.

Shafi himself feels pulled in two directions. On one hand, he loves the simple, traditional life of his village, where local builders also act as architects and healers care for people using old methods. But on the other hand, he knows this way of life lacks professionals like doctors or engineers. He wants Malays to move forward but without losing their Islamic values.

He talks about the difficult journey from his village to Kuala Lumpur. The 1969 race riots between Malays and Chinese left a deep impact on him. These events made him more serious about Islamic activism and student leadership. He even worked with Anwar Ibrahim, who later became a key political figure. Although he once considered modern ideas like “contract marriages,” he rejected them and became more committed to religion after visiting the United States. He was shocked by the American lifestyle and believed Western people were too focused on money and pleasure, unlike Muslims who look for spiritual meaning.

Shafi also tried to start a business in Malaysia but gave up because of corruption. He felt that Chinese clients didn’t trust him because he was Malay and Muslim. He later married a village girl from another part of the country, which broke tradition, and now works to build a new Islamic community near Kuala Lumpur. His idea is to create a place that keeps the moral values of village life but adds modern comforts. However, Naipaul points out that this dream might just bring back the same problems of the old village life.

During the journey, Naipaul meets a poor Tamil taxi driver. The man struggles with loans, family responsibilities, and rising costs. He feels like an outsider in a country where Muslims have more support and power. His sadness is very different from Shafi’s sense of purpose and shows the difficulties non-Malays face in Malaysia.

At the same time, Naipaul reads news about young Muslims destroying Hindu idols. They were encouraged by religious teachers from Pakistan, who told them that such acts would earn them a place in heaven. This leads to violent events like the clash at Kerling, where four young Muslims were killed while attacking a Hindu temple. These actions show how dangerous extreme religious beliefs can become when mixed with anger and hopelessness.

Finally, Naipaul visits the Genting Highlands, a fancy amusement park and casino built on a forested hill. The place represents Malaysia’s wealth from oil and exports. But everything there is imported from other countries—machines, games, and food. It doesn’t feel like a truly Malaysian creation. Naipaul sees this as a symbol of how the country is rich but still depends on foreign ideas and products.

The chapter ends with a powerful contrast. The Genting Highlands stand for modern Malaysia, full of wealth but empty of cultural identity. Shafi wants to return to Islamic values. The idol-smashers act out their anger violently. Both are reacting to the same problem: how to live as Malays in a modern world that doesn’t feel like their own. Naipaul shows that this struggle between old and new, faith and modernity, continues to shape Malaysia deeply.

Chapter 4 – Araby

In Chapter 4, “Araby,” from Among the Believers by V.S. Naipaul, the author visits an Islamic commune in Kuala Lumpur, Malaysia. The people living there are young Malays who have rejected modern life and want to live like they imagine the Arabs did in the early days of Islam. At first, one of the commune members, Khairul, is suspicious of Naipaul. He thinks Naipaul might be a spy from the CIA or KGB. But later, Khairul and three other members of the commune come to Naipaul’s hotel room. They are all dressed in green robes and turbans. The group includes a lawyer (Khairul), a doctor, a journalist, and a man who has done the Hajj (pilgrimage to Mecca).

During their conversation, Naipaul learns that these men are deeply religious and want to “purify” Malay Islam. They believe many traditional Malay customs—like Hindu-style wedding rituals or interest-based loans—are un-Islamic and should be removed. The haji talks about how village life in Malaysia is filled with old animistic (spirit-worshipping) traditions, which they see as wrong. He praises early Islamic warriors like Khalid, who fought for Islam with full faith and dedication. He compares them with Western heroes like Napoleon, but believes that Muslims fought for a higher purpose.

The group also shares anti-Jewish opinions. They talk about a story in the Koran where some Jews were punished and turned into apes for breaking religious rules. They say such stories prove why Jews should not be trusted. They also believe that modern science, like the theory of evolution, has damaged the world’s morality. To support their views, they suggest books sold at the Perkim Bookstore, including writings by Henry Ford and Mohammed Asad—both of whom are known for their criticism of modern Western society.

Khairul explains that Islam guides every action in life using five categories: what is mandatory, what is recommended, what is discouraged, what is forbidden (haram), and what is neutral. He even applies these categories to small things like coughing. This shows how they believe religion should control even the smallest daily habits. Their lifestyle, including the way they dress, is based on what they believe was the Prophet Muhammad’s way of life. Still, when Naipaul offers them Coca-Cola, they accept it—but only after making sure it is “halal” (religiously pure). This shows a contradiction: they want to reject modern life but still use some of its comforts.

Later, Naipaul visits their commune. It is in a Malay village that has been modernized with things like glass windows. This seems strange because they claim to hate modern Western influences. Young boys wearing Arab-style clothes are seen selling fried snacks, trying to earn money. This shows another contradiction: even though they say they reject the modern economy, they still depend on it to live.

Finally, Naipaul speaks with a non-Malay taxi driver who makes fun of the commune, calling their ideas “rubbish.” This moment highlights the larger problem in Malaysia: it is a multiracial society (Malay, Chinese, Indian), but movements like the Islamic revival want to create a religious and cultural identity that excludes others. Naipaul sees that these young men are trying to go back to a pure version of Islam from the past.

But in a country that is modern, diverse, and economically dependent on global trade, this dream is unrealistic. Their desire to recreate the past doesn’t solve present-day problems like jobs, education, or living peacefully with other communities. This chapter shows how strong religious belief can lead to extreme ideas, but also how those ideas often clash with reality—especially in a modern, mixed society like Malaysia.

Chapter 5 – The Spoilt Playground

In Chapter 5, “The Spoilt Playground,” from Among the Believers by V.S. Naipaul, the author travels to Kota Bharu, a village town in Malaysia that his friend Shafi sees as a symbol of pure and pious Islamic life. However, Naipaul’s visit begins badly. The Tamil taxi driver’s car is damaged, and Shafi’s contact, a government official named Rahman, does not come to receive Naipaul at the airport. It is raining heavily, and Naipaul feels alone and confused in the unfamiliar colonial town that is now slowly changing with modern development.

Rahman is a cautious man who works in the government. He is afraid of being seen as someone who supports ABIM, the Islamic youth movement. Because of this fear, he avoids spending much time with Naipaul. Instead of showing Naipaul village life, Rahman takes him to a Muslim college. There, the teachers are from the same kind of background that Shafi praises.

These men live quietly with large families and stable government jobs. But they don’t believe in reforms or new ideas. They teach students to follow village traditions and avoid asking questions. When Naipaul tries to talk to them about old village myths, they say those are just superstitions and no longer important. Naipaul sees that this is not the lively, spiritual village life that Shafi had described to him.

After this disappointing visit, Naipaul leaves Kota Bharu and flies to Penang, a richer and more modern city on Malaysia’s west coast. In Penang, he meets two ABIM members—Abdullah and Mohammed. Both of them are Malays, but they feel out of place in a city that is mostly run by Chinese and shaped by British culture. Mohammed, in particular, shares how difficult it was for him to grow up as a Malay Muslim in a Christian school. He did not feel comfortable in a mixed-sex classroom and found Christian hymns confusing. He now believes that the Western way of life is empty and materialistic, while Islam offers deeper spiritual meaning.

Mohammed argues that Western society wants to dominate nature, while Malay culture prefers to live peacefully with it. But Naipaul notices that much of what Mohammed says sounds like he is repeating the lessons of Islamic missionaries. Mohammed dreams of an Islamic government, like the one in Iran under Ayatollah Khomeini. Instead of wanting to improve Malaysia as it is, he wants to return to an ideal Islamic past. This shows that many young Malays are not trying to fix problems in their current society but are hoping to escape into religion.

Back in Kuala Lumpur, Shafi continues to speak lovingly about his village childhood in Kota Bharu. He remembers simple joys, like boating in the monsoon season. But Naipaul realizes that Shafi is not describing the real village anymore—he is remembering a dream version of it. Shafi drives Naipaul around modern housing areas and compares Malay and Chinese houses.

He says Malay houses are peaceful and full of beauty, while Chinese homes are only focused on business. He even shares a memory of a childhood fight with his father: Shafi wanted to plant flowers, but his father wanted banana trees for food. This shows how Shafi has changed from being a romantic child to a practical adult focused on Islamic discipline.

Naipaul sees that Shafi’s deep love for his village is connected to his current mission. Shafi wants to purify Malay society through religion, but he does not have a full understanding of his own history or traditions. His strong emotions about the village come not from knowledge but from feelings of loss and frustration.

Shafi and many like him feel that Malays have been pushed aside in their own country by Chinese and Western influences. Their turn toward strict Islam is a reaction to this feeling of being left out. But Naipaul also suggests that in trying to purify Malay culture through Islam, people like Shafi might erase the very beauty and richness of the culture they are trying to protect. This chapter shows the inner conflict of Malays who are caught between their traditional past and a fast-changing, modern world.

INDONESIA: USURPATIONS

Chapter 1 – Assaults

In Chapter 1, “Assaults,” from Among the Believers by V.S. Naipaul, the author arrives in Jakarta, Indonesia, after leaving Kuala Lumpur. He is still thinking about how suddenly Shafi (his Malaysian guide) had withdrawn from his journey. Just before leaving Malaysia, Naipaul had spoken with another ABIM member, who shared strange stories—like how Europe was converting to Islam and how the West was plotting against the Islamic revolution in Iran. These ideas show how many young Muslims believe in conspiracy theories and feel deeply suspicious of the modern world.

When Naipaul reaches Jakarta, he finds the city crowded, noisy, and chaotic—very different from the calm and organized Kuala Lumpur. Jakarta has huge roads filled with traffic, old colonial buildings, and large monuments built after the revolution. The city seems to sit on layers of history. Many place names are taken from Sanskrit, reminding Naipaul of Indonesia’s ancient Hindu and Buddhist roots. Unlike in Pakistan or Malaysia, where Islamic governments often try to hide or erase pre-Islamic culture, Indonesia still shows signs of that older heritage, even if many people no longer understand it deeply.

Indonesia has a violent and complex past. The country was ruled by the Dutch for 300 years, then taken over by the Japanese during World War II. After the war, Indonesians fought for independence. But even after freedom, President Sukarno’s time in power was full of confusion and chaos. In 1965, a major tragedy happened—hundreds of thousands of people were killed in anti-communist massacres.

After that, the army took control of the country, bringing some economic growth but leaving behind many fears and problems. Now, as more Indonesians become educated, a stricter version of Islam is growing. This new form of Islam rejects modern government and wants only Islamic law, just like the radical movements Naipaul saw in Malaysia.

Naipaul meets Suryadi, a 55-year-old nobleman from Java, who shows the confusion felt by many Indonesians. Suryadi is a “statistical Muslim”—he calls himself a Muslim but doesn’t follow religious practices strictly. He grew up under Dutch colonial rule, survived the brutal Japanese occupation (where he was imprisoned and humiliated), and witnessed Indonesia’s struggle for independence.

He has worked hard and become successful in business, but he feels emotionally lost. He is especially disturbed by his daughter, who has become deeply religious and strict after marrying a Muslim preacher. She used to be lively and full of joy, but now she follows religion so rigidly that she hardly speaks freely. Suryadi criticizes her husband’s religious ideas, and even though this is a small act, it gives him a bit of hope that not everything is lost.

Indonesia’s identity is complicated. Islam is now the dominant religion, but the country still carries deep influences from Hinduism, Buddhism, and local tribal (animist) traditions. A good example of this mix is Borobudur, an ancient Buddhist temple rediscovered by the Dutch in the 19th century. It’s now a national symbol, even though most Indonesians don’t fully understand its original meaning. In Jakarta, Naipaul visits Pasar Baru, a busy market where bookshops sell both science books and books about magic and spirits.

This strange mix shows that Indonesians are still trying to balance modern science with old beliefs and new religious ideas. People like Suryadi are stuck between two worlds: one that dreams of a high-tech future and another that longs to return to a pure Islamic past. Neither option feels complete, and many Indonesians feel confused, torn, and lost. This chapter shows how Indonesia’s violent and uncertain history continues to shape its present—and how people struggle to find meaning in a country that is always changing.

Chapter 2 – Sitor: Reconstructing the Past

In Chapter 2, Sitor: Reconstructing the Past, of Among the Believers by V.S. Naipaul, the author meets Sitor Situmorang, a 56-year-old Indonesian poet who spent ten years in jail (1965–1975) after a military takeover in Indonesia. Instead of talking about politics, Sitor prefers to speak about his tribal roots—he comes from the Batak tribe in North Sumatra. He is deeply aware that his connection with his tribal past has become weak, mostly due to Dutch colonial education and later political events in his country.

Sitor was born in a remote village, set in a rocky valley. His family were once local chiefs, important people in Batak society. But when Sitor was only six years old, he was sent to a Dutch Christian school, far from his home. He learned the Dutch language and Western ideas, but this separated him from his parents and tribal traditions, which included animist, Hindu, and Buddhist influences.

When Japan invaded Indonesia in 1942, Dutch rule ended, and Sitor returned to his village. For the next three years, he stayed home and read books from his brother’s collection. After World War II, he joined the struggle for Indonesia’s independence, lived through the chaotic rule of President Sukarno, and was later arrested during the 1965 anti-communist crackdown. In prison, he was not allowed to read or write for years, cutting him off from the world.

Sitor was finally released in 1975, but he was not allowed to work or participate in politics. Trying to reconnect with his tribal roots, he took part in a ritual involving his grandfather’s skull. This was part of a traditional reinitiation ceremony, but it caused conflict—he was no longer the same person who had left the village. He had become someone shaped by colonial, modern, and political influences.

Later, in 1977, Sitor met Barbara, a Dutch woman who worked with village crafts. She brought new energy into his life, and they married in 1979. With Barbara’s support, and through a Canadian anthropologist’s study of his village, Sitor began rediscovering his cultural background. He started writing again, using his tribal memories in his poems and autobiography. But even with this rediscovery, he struggled to balance all parts of his identity—he was tribal, colonial, nationalist, and international, all at once.

Sitor’s life reflects Indonesia’s complex and painful history: first ruled by the Dutch, then by the Japanese, then experiencing independence, political chaos, and military repression. Just like Indonesia, Sitor has gone through many changes—first a village boy, then a political poet, then a prisoner, and now a man who feels disconnected from his past and not fully at home in the present.

He now lives in a German-owned house with Barbara and likes visitors who remember his fame. Even though the country is still under army rule and he feels sad about the lost chances of the past, he still looks to Europe—especially France and the Netherlands—for cultural inspiration. He cannot go back to his village life, but he also cannot completely accept the present.

He says he is a man of “complication,” not confusion—meaning he understands how complex his life is, even if others may not. Some people still criticize his past political actions, but many now respect him for the suffering he went through. Through Sitor’s story, Naipaul shows how personal lives are shaped—and often broken—by big political and historical forces, especially in countries like Indonesia.

Chapter 3 – Deschooling

In Chapter 3, Deschooling, of Among the Believers by V.S. Naipaul, the author visits Indonesia’s Islamic village schools, known as pesantrens, to understand how they differ from modern Western schools. These schools are religious learning centers, often located in rural areas, and are believed to match better with the simple lifestyle of the villagers.

Naipaul is guided by Prasojo, a 19-year-old Indonesian student who has studied in America. Prasojo introduces Naipaul to the idea of “de-schooling”, which means moving away from modern, formal schooling and going back to a simpler, more natural form of education. This idea comes from Ivan Illich, a famous thinker who believed that schools can sometimes take people away from their traditions.

Naipaul first visits a pesantren in Jombang, near Surabaya. He is disappointed by what he sees. The school is crowded, muddy, and poorly maintained. The students seem to lack discipline and simply recite Arabic verses in a small mosque. Some of the boys even tease Naipaul by calling out “Illich!”—mocking the educational ideas that inspired their school. Naipaul doesn’t get to meet the head of the school and is sent to another pesantren instead.

At the next pesantren, Naipaul meets Mr. Abdur Rahman Wahid, who tells him about the history of these schools. He explains that the pesantrens started out as Hindu-Buddhist monasteries, then became Sufi religious centers, and finally turned into Islamic schools in the 1800s. These schools mixed religious learning with village traditions and were shaped by teachings from Mecca.

Next, Naipaul goes to Yogyakarta, a region with beautiful farmland and Hindu temples. Prasojo talks about his love for village life, saying it is better than the lonely, individualistic life he saw in the United States. He praises the way villagers eat together and share everything, including their courtship rituals.

They then visit a modern pesantren in Pabelan, which claims to be progressive and self-sufficient. It presents itself as a “learning community” without traditional teachers or strict classes. A man named Taufiq, who represents the school, says students learn through teamwork, not through pressure.

At first, Naipaul is curious. But soon, he notices many contradictions. The school actually has regular classes, records attendance, and pays teachers—just like a normal school. Students do chores like cleaning, cooking, and collecting firewood, but Naipaul thinks this is more like village labor than real learning. He feels the place is more like a farmyard and compares it to the harsh schools described in Charles Dickens’ novels.

Prasojo tries to defend the pesantren, saying it teaches valuable values. But Naipaul is not convinced. At a dinner with Umar Kayam, a local intellectual, people argue that Pabelan teaches more than just religion, but Naipaul sees it as a form of Islamization that limits real education.

To support his view, Naipaul reads a letter from an Australian visitor who had also visited Pabelan. The visitor complains that the school is vague in its goals, too focused on religious rituals, and doesn’t help much with poverty or real-world problems.

In the end, Naipaul believes that even though the pesantrens claim to offer a better, simpler form of education, they do not prepare students for the modern world. They repeat the poverty and limitations of village life instead of opening young minds. This chapter highlights the clash between tradition and modernity in Indonesia’s education system and questions whether returning to a “pure” Islamic model can really help solve the country’s deep issues like poverty, underdevelopment, and lack of opportunity.

Chapter 4 – The Rice Goddess

In Chapter 4, The Rice Goddess, of Among the Believers by V.S. Naipaul, the author travels to a small village in Java, near Mount Merapi, to understand how Islam influences rural life in Indonesia. The village is centered around rice farming, and everything—from people’s tools to festivals to beliefs—is connected to rice. The houses are surrounded by useful trees like bamboo and kapok. In earlier times, every house used to have a shrine to Devi Sri, the Hindu goddess of rice, showing how different religions like Hinduism, Buddhism, Islam, Christianity, and local animist beliefs once lived together in harmony in Java.

Naipaul is joined by two companions: Umar Kayam, a local intellectual, and Linus, a Catholic poet whose family lives in the village. Linus’s home represents the traditional, simple village life. His mother is a religious Catholic and worries about her son living in the city, unmarried, and writing poetry. She cannot understand his modern lifestyle, which does not fit into her traditional beliefs.

In the village, there is a mosque, a church, and a Muhammadiyah office (a modern Islamic organization). This shows how Islam mixes with older religious practices in daily life. A respected village elder, known as a koum, does both Muslim and Hindu rituals—he performs funerals and leads prayers but also follows older traditions. He represents how Javanese Islam is not strict or pure, but a blend of many customs. He remembers the tough days of Japanese occupation and Dutch colonialism, and he praises Sukarno, Indonesia’s first president, for bringing independence.

However, young people in the village are changing. Their thinking is shaped by Islamic schools (pesantrens) and textbooks. They are becoming more religious and less connected to old traditions like honoring the rice goddess. With overpopulation, new rice-farming methods, and economic problems, the village’s festivals and cultural events are disappearing. Farmers are borrowing money for modern seeds and fertilizers, but they fall into debt. They become angry and dissatisfied, and this anger is used by Islamic revival movements, which offer religion as the only solution.

But Naipaul points out that these movements do not offer real answers. They only talk about faith and morality without solving the practical issues like poverty, lack of land, and economic inequality. The young are turning to religious anger because they feel helpless, not because they understand Islam deeply.

Meanwhile, tourists visiting nearby Bali ignore Yogyakarta’s rich culture and past. The palace of Yogyakarta, with its Buddhist and Hindu symbols, is a sign of a deep, old civilization shaped by stories like the Ramayana. Naipaul also meets an Australian scholar who is studying charcoal burners, a job that is slowly disappearing. This shows how traditional ways of life are fading away. Naipaul is asked to leave his hotel (the Sheraton) and faces difficulty exploring the royal culture of Yogyakarta.

He realizes that while Java once had a rich, layered civilization, this heritage is being forgotten. The rise of a strict form of Islam, which ignores the complexity of Indonesia’s past, is making people lose touch with their own roots. The result is a society that is disconnected, overpopulated, and confused, with people looking for answers in religion but finding none for their real-world problems.

Chapter 5 – The Loss of Personality

In Chapter 5, The Loss of Personality, of Among the Believers by V.S. Naipaul, the author stays at the Borobudur Intercontinental Hotel in Jakarta during the Christmas holidays. Usually, the hotel is filled with foreign businesspeople, but during the holidays, it is taken over by local Indonesian families enjoying their new wealth. Naipaul observes how Indonesia’s growing economy has created a new middle and upper class—but also increased economic inequality and social tension.

One example of this is a comment made by a hotel shop girl, who complains about the high price of port (a kind of alcohol). This small moment reveals a deeper feeling—people are beginning to miss the more equal, simpler society that existed just after Indonesia gained independence in 1945. Today, some people are very rich, but many are still poor, and that has created resentment, especially towards Chinese Indonesians, foreigners, and the educated elite.

Naipaul speaks with Darma-sastro, a respected government official and member of the traditional Javanese nobility. Darma-sastro talks about the “loss of personality” in modern Indonesians. He explains that the new elites (rich and powerful people) are no longer connected to traditional village values, but they also haven’t fully adopted Western values. They just chase money and status without any sense of moral duty or community service. Even those who studied abroad often avoid Western culture and stay trapped in old habits. They look modern, but they are morally lost.

Darma-sastro blames this on two things:

1. Indonesia’s oil wealth, which brought sudden money but not discipline or responsibility.

• A feudal mindset, where people think being rich automatically makes them better, and they start exploiting poor villagers to maintain their lifestyle.

Naipaul also describes the changing face of Jakarta. While the city center is full of modern buildings and traffic, the kampongs (village-like neighborhoods in the city) still show rural politeness and kindness. For example, villagers offer guests rambutan fruit—a small gesture that reflects traditional Javanese hospitality.

However, even these kampongs are under pressure. Because of overpopulation and lack of land, families are splitting up, moving to the city, and losing their rural identity. Many people become ragpickers or cigarette-butt collectors, trying to survive in the city while slowly losing their roots. Naipaul compares them to gamblers—people taking risks but with no control over their future.

His young companion Prasojo sees the act of offering rambutan as something deeply moral—a simple way of showing respect and community spirit. In contrast, he sees modern city life as cold and selfish, where people have become disconnected from each other. By the end of the holiday, the hotel returns to normal, full of foreign guests again. But Naipaul reminds us that the problems remain. Indonesia is caught between the past and the present—between village values and modern ambition, between communal harmony and growing inequality. Both the rich and the poor are suffering from a loss of values, and no one seems to know how to rebuild a better society.

Chapter 6 – Mental Training in Bandung

In Chapter 6, Mental Training in Bandung, of Among the Believers by V.S. Naipaul, the author travels to Bandung, a city in Indonesia known for its cool weather, colonial buildings, and history of political radicalism. He goes there to observe a “mental training” camp—a kind of religious workshop for Muslim youth, led by Imaduddin, a respected electrical engineer who is also a committed Islamic preacher.

Imaduddin is a powerful figure. He was jailed for one year for his religious activities, and this has only made him more admired by his followers. His name means “pillar of the faith,” and he truly lives up to it. He believes Islam can guide all aspects of life, and he wants to teach this to middle-class Indonesian students, especially those who feel confused in a fast-changing world.

The training camp is held at the Bandung Institute of Technology, a top college. There, the students play games and take part in group activities—but these aren’t just for fun. The games are designed to teach Islamic lessons. For example:

• A puppet show is used to show how people can be misled by stories unless they check the truth—just like Muslims must verify Hadiths (sayings of the Prophet).

• Another game involves making paper squares together, which teaches lessons about cooperation, teamwork, and discipline—important Islamic values.

• These games are inspired by Western psychology, but the lessons are Islamic. This shows how the program tries to blend modern methods with religious teachings.

At the end of the day, Imaduddin reads a poem by the famous philosopher Allama Iqbal, about the struggles of the Muslim world and its potential for spiritual rebirth. This makes Imaduddin seem like a spiritual guide or even a revolutionary figure.

Naipaul then explains Imaduddin’s background. He joined a Muslim youth army (Hizbullah) at age 15, got inspired by Indonesia’s leaders, studied in both Bandung and the U.S., and later got involved in global Islamic movements. But despite all this, Imaduddin tends to oversimplify Indonesia’s rich culture. For example, he treats ancient temples like Borobudur as just “world heritage” and not as part of Indonesia’s own history, which includes Hinduism, Buddhism, and Javanese traditions.

Imaduddin also wants to reform society by redistributing land—based on the Islamic model from the time of the Prophet. But Naipaul points out that modern problems like poverty, overpopulation, and inequality can’t be solved just by copying ancient models. Imaduddin also ignores the problems in other Muslim countries like Pakistan.

Most of the students in the camp are urban, middle-class Muslims who feel lost in modern Indonesia. They are caught between:

• Modern, Western life (technology, fashion, foreign education)

• and a return to Islamic faith and a simpler way of life.

One girl wants to study modeling in London but still believes in Islamic teachings—this shows how confused or divided some of these young people are. They reject Western values, yet they read Western magazines like Time and Newsweek to stay updated. Naipaul sees that Imaduddin’s version of Islam is trying to give people moral direction and a sense of unity, but it is also rigid and ignores practical realities. It appeals to people who are looking for answers, but it may also make them narrow-minded and hostile to diversity.

Chapter 7 – The Interchangeable Revolutions

In Chapter 7, The Interchangeable Revolutions, of Among the Believers by V.S. Naipaul, the author talks about how people in different Muslim countries like Iran, Pakistan, and Indonesia are angry and frustrated with their societies. They all want big changes and think that their country can only be fixed by starting over, often through violence. Naipaul shows that this anger exists in both Islamic and communist movements, even though the two ideologies seem different.

In Iran, Naipaul remembers a man named Behzad, a communist, who believes that justice means punishing the guilty. His thinking is similar to the ideas of Ayatollah Khomeini, who led the Iranian revolution using religious anger. In Pakistan, another man, Masood, is so hopeless about his country that he says it can only be saved by death. In Indonesia, Naipaul meets a rich Muslim businessman from Sulawesi who is also full of hate. Even though he has succeeded in life, he blames Chinese people, rich businessmen, and foreign companies for the problems in the country. He believes that millions of people should be killed to purify society, just like what happened during the 1965 anti-communist killings in Indonesia.

This businessman compares Islam to cocaine, saying it gives people strong emotions and the energy to fight. He says that students studying in Islamic schools will one day rise up and burn the expensive buildings in Jakarta. Even though he uses religious language, what really drives him is deep anger and the feeling that he does not belong anywhere—neither in the villages of his past nor in the modern city.

Naipaul also reads a banned poetry book written by Indonesian communists in 1962. The poems talk about poor farmers, injustice, and the need to change society. Surprisingly, their ideas sound very similar to what Islamic preachers are saying in the religious schools. Both want to return to a simpler life and both blame the rich for the suffering of the poor. Both believe that society needs to be completely changed, even if it means using violence.

The poet Sitor Situmorang, who appears in an earlier chapter, once believed in communist ideas because they gave him a feeling of belonging. Now, Islamic schools offer the same feeling of community and purpose to the younger generation, especially those who feel lost or angry in the modern world. Naipaul says that although Islamism and communism look different on the surface, deep down they are very similar.

Both are responses to poverty, lost identity, and the destruction of traditional village life. Both offer simple answers to very complex problems. But instead of solving anything, they encourage people to feel more hatred and take revenge. In the end, Naipaul shows how these revolutionary feelings only create more violence and confusion, without making life better.

REPRISE: THE SOCIETY OF BELIEVERS

Chapter 1 – Submission

In Chapter 1, Submission, of Among the Believers by V.S. Naipaul, the author returns to Karachi, Pakistan, in February 1980, about six months after his earlier visit. In this short period, the country—and the Muslim world—has changed drastically. Events like the Iran hostage crisis, the Russian invasion of Afghanistan, and the violent siege at Mecca have created a mood of crisis across Muslim societies. In Pakistan, martial law has tightened, public whippings have become common, and press censorship is widespread. Everything seems more intense and unsettled than before.

Naipaul meets again with Nusrat, a young journalist he had previously spoken to. Nusrat is a practicing Muslim but also critical of many things within his own society. When Naipaul saw him last, he seemed like someone who was trying to balance two worlds: the Islamic ideals that Pakistan promoted, and the freedom and possibilities of the West. Now, Nusrat seems more weighed down—emotionally and professionally changed by a recent incident.

A few months earlier, Nusrat approved an article for the women’s section of his newspaper that unintentionally offended the Shia community. The article showed a female religious figure from early Islamic history in a glamorous light, which angered many readers. The backlash was so strong that the newspaper had to shut down for three days, and Nusrat began receiving threats. Though outwardly cheerful, he is now constantly on edge, afraid for his safety and unsure about his place in society.

Nusrat also struggles with questions about religion, society, and his role as a writer. He doubts whether the small issues he writes about—like sugar shortages—really matter in a country facing such deep problems. He worries about religious rules like the ban on interest in banking, which don’t seem practical. At a mosque, a simple incident—his prayer being interrupted when his straw cap slips off—becomes a symbol of how he feels: awkward, exposed, always at risk, even during worship. He still dreams of going abroad to study media, hoping to return as a skilled writer like Art Buchwald.

But he’s torn. If he leaves, he fears he’ll lose his connection to Pakistan. If he stays, he risks being swallowed up by fear and censorship. Nusrat feels trapped between his belief in Islam, his career goals, and a society that demands constant loyalty and punishes any mistake. This emotional pressure, Naipaul suggests, is not just Nusrat’s personal struggle, but a reflection of how living in an ideological, religious state can damage people from within—making them anxious, silent, and afraid.

Chapter 2 – Islamic Winter

In Chapter 2, Islamic Winter, of Among the Believers by V.S. Naipaul, the author returns to Tehran, Iran, in February 1980, six months after his first visit. The mood in the country is tense and uncertain. Several major events have shaken the Muslim world—the U.S. embassy in Tehran is still under siege, Saudi Arabia has seen the violent Mecca mosque takeover, and the Soviet Union has just invaded Afghanistan. Iran is at the center of global attention, and revolutionary energy still lingers, though it feels more anxious now.

At the airport, Naipaul faces some confusion over his visa, but he is eventually allowed into the country. He notices that Tehran still shows signs of its rapid modernization under the Shah, such as wide roads, smog, and half-finished buildings. Shops are filled with imported goods bought with oil money, which were part of the Shah’s dream of progress and are now part of the revolutionary critique. Elections are taking place for local and national offices, but people don’t seem fully confident about their new political freedoms. There’s a nervousness in the air—people are not sure what will come next.

Naipaul checks into a familiar hotel, where the staff seem more lively than before, adjusting to life under the new regime. Journalists have returned, mostly drawn by the hostage crisis, and places like the Hilton, once symbols of foreign luxury, are now buzzing again. The U.S. embassy, where American diplomats are still being held hostage, stands like a monument to the revolution—guarded, silent, and decorated with fading revolutionary slogans.

Naipaul meets Behzad, a young interpreter and former communist sympathizer he had spoken with during his earlier visit. Behzad has changed. His relationship has ended, and his enthusiasm for the revolution is gone. He feels betrayed by how Khomeini’s Islamic regime turned away from the socialist ideals he believed in. Despite calling himself a communist, Behzad expresses violent fantasies and a longing for a purified society—showing how similar revolutionary communism and Islamic fundamentalism can be in their anger and desire to control society.

Naipaul also visits The Tehran Times, a once-thriving English-language newspaper. It is now struggling to survive. Advertisers are leaving, and readers are losing interest. The editor, Mr. Parvez, is a religious man, but he is confused about how to raise his sons, who admire the West and study abroad. His personal conflict mirrors the national crisis: people want progress and education but are also pulled back by religious and revolutionary pressures.

Elsewhere, Naipaul witnesses a violent scene at Tehran University. A young boy burns his shirt in a symbolic act of suffering, and chaos reigns in the streets. These small events suggest how quickly the energy of revolution can turn into hysteria. Naipaul ends the chapter with a reflection: the emotional power of Islamic revival doesn’t come from religion alone. It comes from modern ideas like equality, justice, and unity—but without stable institutions to support them. The result is rage without a plan. As people try to rebuild their countries with only faith to guide them , the future seems full of struggle, where belief alone may not be enough to build a stable or fair society.

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Significance of the title

The title Among the Believers: An Islamic Journey by V.S. Naipaul carries deep significance, reflecting the book’s themes, focus, and perspective.

Breakdown of the Title

“Among the Believers”:

Literal Meaning: The phrase refers to Naipaul’s immersion in Muslim communities across Iran, Pakistan, Malaysia, and Indonesia. He lives and travels “among” people who are believers in Islam, observing their lives, beliefs, and struggles firsthand.

Implication of Community: “Believers” suggests a shared faith that unites individuals into a collective, emphasizing Islam’s role as a communal identity. It highlights the sense of belonging and solidarity Naipaul encounters, such as the “society of believers” described by Mr. Jaffrey in Iran or the Islamic unity sought in Malaysian pesantrens.

Neutral Yet Probing Tone: The word “among” positions Naipaul as an outsider, a non-Muslim observer who is curious but detached. It avoids judgment but hints at his critical examination of how faith shapes lives, sometimes leading to fervor or conflict.

Broader Resonance: “Believers” could also subtly apply to other ideologies, like Behzad’s communism in Iran, which mirrors Islamic zeal. This suggests the book explores not just religious faith but the intensity of belief systems in general.

“An Islamic Journey”:

Travel and Exploration: The term “journey” underscores the book’s travelogue format, with Naipaul physically moving through four Muslim-majority countries to understand their societies. It’s a literal trip, but also a quest to grasp the Islamic revival’s impact.

Focus on Islam: “Islamic” specifies the lens—Naipaul is examining how Islam, particularly its revival in the late 20th century, influences people and nations. It’s not just about religion but how faith interacts with politics, culture, and modernity.

Historical Context: The subtitle points to the specific moment (1979–1981) when Islamic fundamentalism was rising, spurred by events like the Iranian Revolution. The “journey” captures a pivotal time of religious and political upheaval.

Characters

Iran

Behzad

Behzad is a young Iranian communist student in his mid-20s, studying in Tehran. He serves as Naipaul’s interpreter and guide during visits to Qom and Mashhad.

Personality: Behzad is intelligent, passionate, and idealistic but becomes increasingly serious and disillusioned. Initially boyish and playful (giggling while playing cards), he grows grave by Naipaul’s second visit, reflecting his inner turmoil. He’s protective, especially of his girlfriend, and thoughtful, constantly analyzing Iran’s political failures.

Motivations: Behzad wants a just society, believing communism can achieve what the Islamic Revolution promised but failed to deliver. He admires Stalin’s Russian Revolution, seeing it as a model for Iran, and dreams of killing the “bourgeoisie” to cleanse society. His communist zeal mirrors Islamic rage, showing how his Shia background shapes his revolutionary mindset.

Struggles: Behzad faces political repression as Khomeini’s regime cracks down on leftists, closing his group’s newspaper and headquarters. Personally, he’s heartbroken after ending his relationship with his girlfriend due to clashing personalities and her preference for guerrilla tactics over organized politics. He’s also frustrated by his unfinished studies and lack of job prospects, feeling trapped in a stagnant Iran.

Role in the Narrative: Behzad represents the young, educated Iranians caught between revolutionary ideals and reality. His shift from hope to despair illustrates the revolution’s failure to deliver justice, while his communist fervor, rooted in Shia passion, underscores the book’s theme of interchangeable revolutionary ideologies.

Mr. Parvez

Mr. Parvez is the 49-year-old editor of the Tehran Times, an English-language newspaper in Iran. He’s a Shia Muslim originally from Bhopal, India, who became an Iranian citizen.

Personality: Parvez is kind, nostalgic, and hardworking but deeply weary and anxious due to financial ruin. He’s a poet at heart, with a soft-spoken demeanor, but his nervous tics (trembling eyelids, quivering face) reveal his stress. He’s reflective, torn between his faith and practical concerns for his family.

Motivations: Parvez wants to keep his newspaper alive, seeing it as a voice for Iran’s Islamic revolution. He invested his life savings in the Tehran Times, hoping to promote the “society of believers.” He also seeks a secure future for his sons, sending them to study in the U.S., which shows his pragmatic side.

Struggles: The U.S. embassy hostage crisis devastates his newspaper, slashing advertisements and readership, leaving him with a circulation of 13,000 and daily losses. He’s emotionally drained, unable to concentrate on editorials, and fears losing everything. His divided loyalties—Islamic faith versus Western opportunities for his sons—mirror Iran’s broader conflict.

Role in the Narrative: Parvez embodies the personal cost of Iran’s revolution. His failing newspaper symbolizes the revolution’s economic fallout, while his internal conflict highlights the tension between religious ideals and modern necessities, a central theme of the book.

Mr. Jaffrey

Mr. Jaffrey is a journalist at the Tehran Times, a Shia Muslim from India who migrated to Pakistan before settling in Iran.

Personality: Jaffrey is earnest, devout, and articulate, with a strong belief in Islam as a solution to societal problems. He’s busy and professional, working on columns even during interviews, but his faith dominates his worldview, making him idealistic.

Motivations: Jaffrey longs for the “jamé towhidi,” or “society of believers,” a pure Islamic community where justice prevails. He sees Islam as the answer to Iran’s injustices, even during the Shah’s time, and supports the revolution’s goal of creating this society.

Struggles: By Naipaul’s second visit, Jaffrey has lost his job due to the newspaper’s collapse, reflecting the revolution’s unintended consequences. His vision of an Islamic society clashes with the reality of anarchy and economic failure, though he’s not present to express this himself.

Role in the Narrative: Jaffrey introduces Naipaul to the logic of Islamic revivalism, where faith is seen as a political solution. His absence later underscores the revolution’s failure to sustain its promises, contrasting with his earlier optimism and highlighting the gap between ideology and practice.

Pakistan

Nusrat

Nusrat is a 33-year-old journalist at the Morning News in Karachi, responsible for the women’s and entertainment pages. He’s a devout Muslim with a wife recovering from surgery.

Personality: Nusrat is energetic, talkative, and anxious, with a jaunty exterior (bright jackets, walrus mustache) that hides his inner torment. He’s candid, admitting his flaws as a “bad Muslim,” and professional, always chasing stories. By Naipaul’s second visit, he’s grey-haired and distressed, reflecting his emotional strain.

Motivations: Nusrat wants to be a good Muslim and serve Pakistan’s Islamic ideology. He aspires to study mass media abroad to shape media for Muslim societies, but also dreams of writing like Art Buchwald, showing a mix of ambition and idealism. He seeks divine approval, viewing coincidences (like meeting Naipaul) as God’s mercy.

Struggles: Nusrat accidentally publishes an article offensive to Shias, sparking protests and endangering his life and job. He lives in fear, unable to confide in his wife, and feels guilty for his mistake. He’s tormented by Pakistan’s strict Islamic demands, questioning whether entertainment or women’s roles fit an Islamic society, and feels irritated by slum dwellers’ inaction, hating his own lack of sympathy.

Role in the Narrative: Nusrat represents the personal toll of living in an ideological Islamic state. His anxiety and self-scrutiny reflect the pressure to conform to faith, while his professional and personal struggles highlight Pakistan’s struggle to balance tradition with modernity.

Malaysia

Shafi

Shafi is a young Malay activist in Kuala Lumpur, part of the ABIM (Islamic Youth Movement of Malaysia), from a village in Kota Bharu.

Personality: Shafi is earnest, nostalgic, and driven, with a romantic view of his village past. He’s articulate but struggles to express complex feelings, channeling them into religious zeal. He’s friendly yet rigid, rejecting non-Islamic traditions.

Motivations: Shafi wants to purify Malay Islam, erasing pre-Islamic Hindu and animist influences to strengthen Malay identity against Chinese economic dominance. He dreams of reviving the simple, pious village life he remembers, seeing Islam as the path to Malay pride and unity.

Struggles: Shafi feels disconnected from his village, which has modernized, and is frustrated by Malay “timelessness” (laziness in his view). His inability to articulate the difference between Malay and Chinese values (e.g., aesthetic vs. commercial) leads him to embrace strict Islam, burying personal emotions. He’s also conflicted by his reliance on modern education while rejecting materialism.

Role in the Narrative: Shafi embodies Malaysia’s Islamic revival as a response to racial and economic marginalization. His nostalgia and zeal highlight the tension between tradition and modernity, while his rejection of Malaysia’s pluralistic heritage underscores the divisive potential of religious identity.

Khairul

Khairul is a member of an Islamic commune in Kuala Lumpur, living like “old Arabs” to reject modern ways. He meets Naipaul with three other commune members.

Personality: Khairul is jovial, suspicious, and dramatic, with a sharp, clipped voice. He’s confident in his faith, dressing in Arab-style gowns and turbans, and enjoys setting intellectual traps, like questioning if Naipaul is a spy. He’s educated, a lawyer, but simplistic in his worldview.

Motivations: Khairul seeks to live a pure Islamic life, free from Western or Hindu influences, believing this will restore moral order. He wants to spread this lifestyle, seeing the commune as a model for Malays to reclaim their faith and identity.

Struggles: Khairul’s suspicion of outsiders (fearing CIA or KGB) isolates him, and his commune’s secrecy limits its influence. His rigid beliefs, like rejecting tobacco as Jewish or evolution as a Jewish conspiracy, clash with modern realities, making his vision impractical. He also faces the challenge of living simply in a modernizing Malaysia.

Role in the Narrative: Khairul represents the extreme end of Malaysia’s Islamic revival, seeking a return to an imagined past. His commune’s isolation and anti-Semitic rhetoric highlight the revival’s exclusionary tendencies, contrasting with Malaysia’s multiracial society.

Indonesia

Sitor Situmorang

Sitor is a 56-year-old Batak poet from North Sumatra, imprisoned for ten years (1965–1975) for his Sukarno ties. He lives in Jakarta with Barbara, his Dutch partner.

Personality: Sitor is reflective, gentle, and charismatic, with a touch of vulnerability (tremulous around Barbara). He’s a romantic, still passionate despite his age, and resilient, rebuilding his life post-prison. His tribal identity gives him pride, but he’s also introspective, struggling with his past.

Motivations: Sitor wants to understand his tribal roots to write his autobiography, seeking to make sense of his life’s journey from village to prison to poet. He craves intellectual and cultural connection, drawn to Europe’s interest in his “complication,” and values his relationship with Barbara for its emotional and intellectual stimulation.

Struggles: Sitor can’t synthesize his life’s events into a coherent narrative, feeling cut off from his tribal past by Dutch education. His political past as a Sukarno ally makes him a pariah, unable to find work, and Indonesia’s army rule feels oppressive. His tribal marriage to Barbara ties him to his roots but distances him from Jakarta’s modern life.

Role in the Narrative: Sitor represents Indonesia’s fractured identity, blending tribal, colonial, and modern elements. His struggle to reclaim his past mirrors Indonesia’s challenge to reconcile its diverse heritage with Islamic revivalism, while his resilience highlights personal survival amidst political turmoil.

Imaduddin

Imaduddin is a 48-year-old electrical engineer and Islamic missionary at the Bandung Institute of Technology, leading “mental-training” courses for students.

Personality: Imaduddin is charismatic, welcoming, and passionate, with a smooth, youthful appearance and a mullah-like intensity when preaching. He’s adaptable, using Western tools like tape recorders for Islamic purposes, but rigid in his faith, dismissing Indonesia’s non-Islamic heritage.

Motivations: Imaduddin wants to create a pure Islamic state led by a pious leader, training the next generation to reject secularism and injustice. He sees Islam as the solution to Indonesia’s problems, inspired by early caliphs and his international Muslim activism.

Struggles: Imaduddin’s imprisonment for suspected radicalism and lack of duties at the institute isolate him, though he remains influential among students. His simplistic view—ignoring Indonesia’s Hindu-Buddhist past and modern complexities—limits his solutions, and his international travels blind him to injustices in Muslim states like Pakistan.

Role in the Narrative: Imaduddin embodies Indonesia’s Islamic revival, blending modern education with fundamentalist zeal. His courses show how Islam appeals to youth seeking community, but his rejection of Indonesia’s heritage and focus on faith over institutions highlight the revival’s impracticality.

Prasojo

Prasojo is a 19-year-old Javanese college student who guides Naipaul to pesantren schools. He spent a year in Arizona with the American Field Service.

Personality: Prasojo is cheerful, curious, and polite, with an American accent and a love for Javanese culture. He’s open-minded, enjoying his U.S. experience, but deeply attached to his homeland, getting homesick for its rhythms and rituals.

Motivations: Prasojo wants to share his culture with Naipaul, proud of Java’s communal life and pesantrens as alternatives to Western education. He aspires to be a writer, inspired by his travels, and values friendship and community, evident in his joy with friends.

Struggles: Prasojo is puzzled by the contradictions in pesantrens, defending their reputation despite their flaws. His colonial resentment (disliking the Dutch) clashes with his admiration for Western experiences, creating a mild identity conflict. He’s also sensitive to Naipaul’s criticisms, feeling his courtesy strained.

Role in the Narrative: Prasojo represents Indonesia’s younger generation, bridging tradition and modernity. His pride in Javanese life contrasts with the rigid Islam of pesantrens, highlighting Indonesia’s cultural richness and the challenges of preserving it amidst revivalism.

Businessman from Sulawesi

An unnamed businessman from Sulawesi, an educated economist who meets Naipaul in Jakarta’s Borobudur Intercontinental.

Personality: The businessman is angry, dramatic, and intense, speaking loudly in English to draw attention. He’s small with a facial disfigurement, which may fuel his need for recognition. His wit, laced with scientific metaphors, masks deep resentment.

Motivations: He wants to destroy Indonesia’s corrupt elite and Chinese dominance, believing mass killings (one to two million Javanese) will restore justice. His Islamic and racial rage drives him to reject the state that enabled his success, seeking a purified society.

Struggles: His success has dislocated him, making him feel alienated in Jakarta’s modern world. He’s frustrated by unemployment and inequality, seeing no solution in current systems. His rage is self-destructive, as he acknowledges he might die in the violence he advocates.

Role in the Narrative: The businessman represents the extreme rage fueling Indonesia’s Islamic revival, mirroring 1965’s communist purges. His call for violence underscores the book’s theme of interchangeable revolutionary impulses, driven by a sense of loss and injustice.

V.S. Naipaul

V.S. Naipaul (Sir Vidiadhar Surajprasad Naipaul) was a Trinidadian-British writer, widely regarded as one of the most influential literary figures of the 20th century. Born on August 17, 1932, in Chaguanas, Trinidad and Tobago, and passing away on August 11, 2018, in London, England, Naipaul’s work spans novels, essays, and travelogues, exploring themes of colonialism, identity, displacement, and the challenges of post-colonial societies. His sharp, often critical perspective and elegant prose earned him both acclaim and controversy.

Early Life

Background: Naipaul was born into an Indian Hindu family of the Brahmin caste in rural Trinidad, then a British colony. His grandparents were indentured laborers from India, and his father, Seepersad Naipaul, was a journalist and aspiring writer who inspired Naipaul’s literary ambitions.

Cultural Displacement: Growing up in a multi-ethnic society (with African, Indian, and European influences), Naipaul felt like an outsider, a theme that permeates his work. His family’s Indian heritage clashed with the Creole culture of Trinidad, fostering a sense of rootlessness.

Education: Naipaul excelled academically, winning a scholarship to Queen’s Royal College in Port of Spain. At 18, he won another scholarship to study at University College, Oxford, where he read English literature, graduating in 1953. Oxford exposed him to British culture but deepened his sense of alienation.

Literary Career

Naipaul’s career spans over five decades, with works that blend fiction, non-fiction, and travel writing. His writing is known for its clarity, precision, and unflinching examination of human struggles.

Fiction:

The Mystic Masseur (1957): His debut novel, a comedic look at a Trinidadian Indian’s rise from teacher to spiritual guru, reflecting local ambition and absurdity.

A House for Mr Biswas (1961): Naipaul’s masterpiece, based on his father’s life, follows an Indian-Trinidadian man’s quest for independence and a home amidst poverty and family pressures. It’s a poignant exploration of identity and aspiration.

In a Free State (1971): A collection of linked stories about displacement in post-colonial settings, winning the Booker Prize. It examines the fragility of freedom in newly independent nations.

A Bend in the River (1979): Set in an unnamed African country, it follows an Indian merchant navigating a chaotic post-colonial society, reflecting Naipaul’s view of instability in former colonies.

Half a Life (2001): A later novel about an Indian man’s journey from India to London and Africa, exploring identity and belonging.

Non-Fiction and Travelogues:

The Middle Passage (1962): Naipaul’s first travel book, examining the Caribbean’s colonial legacy and cultural fragmentation.

An Area of Darkness (1964): A critical exploration of India, Naipaul’s ancestral homeland, blending personal reflection with observations of poverty and dysfunction.

Among the Believers: An Islamic Journey (1981): A travelogue of Iran, Pakistan, Malaysia, and Indonesia during the Islamic revival, analyzing faith’s role in modernizing societies. It’s praised for insight but criticized for its skeptical tone.

Beyond Belief: Islamic Excursions Among the Converted Peoples (1998): A follow-up to Among the Believers, revisiting Muslim countries to explore the impact of Islam on non-Arab converts.

The Loss of El Dorado (1969): A historical narrative of Trinidad’s colonial past, blending research with storytelling.

Essays and Criticism:

Naipaul wrote essays on literature, politics, and culture, often published in outlets like The New York Review of Books. His essay collections, such as The Writer and the World (2002), critique post-colonial societies and the role of the writer.

Writing Style

Clarity and Precision: Naipaul’s prose is spare, elegant, and direct, focusing on vivid details to convey complex emotions and ideas.

Critical Perspective: He often portrays post-colonial societies as chaotic or unready for independence, which some readers find insightful and others see as dismissive or elitist.

Themes: His work explores displacement, the legacy of colonialism, the search for identity, and the tension between tradition and modernity. He’s skeptical of grand ideologies, whether nationalism or religion.

Personal Lens: Naipaul’s own sense of being an outsider informs his narratives, giving his work a unique, often melancholic tone.

Awards and Recognition

Nobel Prize for Literature (2001): Awarded “for having united perceptive narrative and incorruptible scrutiny in works that compel us to see the presence of suppressed histories.”

Booker Prize (1971): For In a Free State.

Knighthood (1990): Naipaul was knighted by Queen Elizabeth II for services to literature.

Other Honors: He received numerous awards, including the Somerset Maugham Award (1960), the Hawthornden Prize (1964), and the David Cohen Prize for a lifetime’s achievement (1993).

Controversy: Naipaul’s critical views on post-colonial nations, Islam, and Africa sparked debate. Critics like Edward Said accused him of perpetuating Western stereotypes, while supporters praised his honesty.

Personal Life

Marriages: Naipaul married Patricia Hale, an Englishwoman, in 1955; she supported his career until her death in 1996. In 1996, he married Nadira Khannum Alvi, a Pakistani journalist, who remained with him until his death.

Relationships: Naipaul’s personal life was complex, marked by a long-term affair with Margaret Gooding, which he later discussed publicly. His marriage to Patricia was reportedly strained, as detailed in Patrick French’s biography The World Is What It Is (2008).

Personality: Naipaul was known for being aloof, prickly, and uncompromising, often alienating friends and peers. However, he was deeply dedicated to his craft, valuing truth in writing above personal relationships.

Later Years: Naipaul continued writing into his 70s, living in Wiltshire, England. He died of natural causes on August 11, 2018, just shy of his 86th birthday.

Legacy

Literary Impact: Naipaul’s work redefined post-colonial literature, offering a critical lens on the challenges of independence. His focus on individual stories within larger historical contexts influenced writers like Salman Rushdie and Zadie Smith.

Controversial Figure: Naipaul’s views on non-Western societies, often seen as harsh or Eurocentric, remain divisive. Some admire his courage to critique, while others view him as dismissive of marginalized cultures.

Global Perspective: As a writer of Indian descent, born in the Caribbean, educated in Britain, and traveling widely, Naipaul’s work bridges multiple worlds, offering insights into globalization and cultural hybridity.

Enduring Relevance: Books like Among the Believers remain relevant for understanding religious revivalism and post-colonial struggles, especially in discussions of Islam and modernity post-9/11.

Connection to Among the Believers

In Among the Believers, Naipaul’s outsider perspective—shaped by his Trinidadian-Indian roots and British education—allows him to observe Islamic societies with curiosity and detachment. His skepticism of ideological fervor, seen in characters like Behzad and Imaduddin, reflects his broader distrust of grand narratives, a hallmark of his work. The book’s focus on personal stories amidst societal upheaval mirrors his approach in novels like A House for Mr Biswas, while its critical tone aligns with travelogues like An Area of Darkness. Naipaul’s ability to weave individual struggles with historical and cultural analysis makes Among the Believers a key text in his oeuvre, showcasing his strengths as a perceptive, if controversial, observer.

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Themes

1. Faith vs. Modernity

This theme explores the tension between Islamic faith and the demands of the modern world, like technology, education, and global economies. People want to live by strict religious rules, but modern life—computers, universities, Western goods—pulls them in another direction.

Examples: In Iran, Mr. Parvez runs an Islamic newspaper but sends his sons to study in the U.S., showing his split loyalties. In Indonesia, Imaduddin uses Western tools like tape recorders to teach Islam, yet rejects modern institutions. In Malaysia, Shafi preaches simple Islamic living but relies on modern education.

Significance: Naipaul shows that Islamic revivalism struggles to provide practical solutions for modern challenges. People cling to faith for identity but can’t escape the modern world, leading to confusion and conflict.

2. Rage and Revolutionary Zeal

Many characters feel angry about injustice—poverty, corruption, or foreign influence—and use Islam to fuel revolutionary ideas, often calling for drastic change or violence.

Examples: In Indonesia, the businessman from Sulawesi wants to kill millions to purge corrupt elites, seeing Islam as a “cocaine” for action. In Iran, Behzad’s communist rage mirrors Islamic calls for cleansing society. In Pakistan, Nusrat’s mistake sparks Shia protests, reflecting volatile religious passions.

Significance: Naipaul highlights how Islamic revival channels frustration into rage, but this often leads to chaos (like Iran’s anarchy) or destruction (like Indonesia’s 1965 killings) rather than solutions, showing the dangers of unchecked zeal.

3. Identity and Displacement

As societies modernize, people feel uprooted from traditional villages or cultures, turning to Islam to regain a sense of belonging and identity.

Examples: In Malaysia, Shafi misses his village and embraces Islam to feel Malay pride against Chinese dominance. In Indonesia, Sitor reconnects with his tribal past to understand himself after prison. In Pakistan, Nusrat’s strict faith anchors him in a changing society.

Significance: Naipaul shows that rapid change—urbanization, globalization—leaves people feeling lost. Islam offers a comforting community, but its rigid rules can deepen divisions, like racial tensions in Malaysia or sectarian strife in Pakistan.

4. Dependence on the West

Despite rejecting Western “materialism,” Muslim societies rely on Western ideas, technology, and validation, creating a paradox of defiance and dependence.

Examples: In Iran, Behzad uses American textbooks, and journalists at the Tehran Times seek Western skills. In Indonesia, Imaduddin’s students wear “Revival of Islam” T-shirts inspired by Time and Newsweek. In Malaysia, Khairul’s commune uses modern goods while preaching simplicity.

Significance: Naipaul argues that the Islamic revival is shaped by the modern world it opposes. This dependence undermines the call for a pure Islamic society, exposing the complexity of globalized identities.

5. The Gap Between Ideology and Reality

Islamic revival promises justice, equality, and unity, but its focus on faith over practical solutions leads to anarchy, poverty, or repression, failing to meet people’s needs.

Examples: In Iran, the revolution creates a “society of believers” but results in economic collapse and violence. In Pakistan, Nusrat’s push for an Islamic state ignores issues like water shortages. In Indonesia, pesantrens teach outdated skills, trapping students in poverty.

Significance: Naipaul critiques the revival’s inability to build institutions or address modern challenges, showing that ideology alone can’t sustain societies, leaving believers like Nusrat and Behzad frustrated and disillusioned.

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Style

The style of Among the Believers: An Islamic Journey by V.S. Naipaul is distinctive, blending travelogue, journalistic observation, and literary analysis to create a vivid, introspective, and sometimes provocative exploration of Islamic revivalism in Iran, Pakistan, Malaysia, and Indonesia during 1979–1981. Naipaul’s approach is characterized by clarity, detachment, and a focus on individual stories to illuminate broader societal themes.

1. Travelogue Narrative

The book reads like a travel diary, with Naipaul recounting his journeys through four Muslim-majority countries. He describes places, people, and events in a chronological, immersive way, making readers feel like they’re traveling with him.

Naipaul details sensory experiences—Tehran’s smog, Karachi’s dusty streets, Malaysia’s rainy villages, Jakarta’s crowded markets. For example, he describes the “red mud” and “smoking exhausts” in Jakarta, grounding readers in the setting. His encounters, like meeting Behzad in Iran or Shafi in Malaysia, drive the narrative, with dialogue and observations weaving a story.

This style makes the book accessible, like a story rather than a dry study. It draws readers into the Islamic world, letting them see its complexities through Naipaul’s eyes, while his outsider perspective adds a layer of curiosity and critique.

2. Journalistic Observation

Naipaul writes like a journalist, reporting on people and events with precision and detail. He interviews individuals, records their words, and observes their environments, presenting a factual yet personal account.

He captures specific moments, like Nusrat’s distress over a newspaper mistake in Pakistan or the chaotic pesantren visit in Indonesia. He includes direct quotes, such as Imaduddin’s explanation of Islamic principles, and notes small details, like the “faded tiles” in the Morning News office. Historical context, like Iran’s revolution or Indonesia’s 1965 killings, is woven in to frame these observations.

The journalistic style lends credibility, grounding Naipaul’s analysis in real encounters. It allows him to present a snapshot of a specific time (1979–1981), making the book a valuable historical document, though his selective focus can feel subjective.

3. Literary and Reflective Prose

Naipaul’s writing is elegant and polished, with a literary quality that goes beyond reporting. He reflects deeply on what he sees, connecting personal stories to larger themes like faith, identity, and modernity.

His prose is clear and concise, using vivid imagery, like Tehran’s “snow-covered mountains” hidden by smog or a boy’s “face of rage” by a fire. He employs metaphors, comparing Islamic zeal to “cocaine” in Indonesia, and introspective passages, as when he ponders Behzad’s communist passion mirroring Shia rage. Sentences are carefully crafted, balancing observation with insight, such as describing Jakarta as “a city of statues and revolutionary monuments” unrelated to daily life.

The literary style elevates the book, making it more than a travel account. It invites readers to think critically about the Islamic revival’s impact, blending emotional resonance with intellectual depth, though some find its tone detached or judgmental.

4. Detached and Critical Tone

Naipaul maintains an outsider’s perspective, observing Islamic societies with curiosity but also skepticism. His tone is often critical, questioning the practicality of religious ideology without fully endorsing or condemning it.

He describes characters sympathetically but critiques their beliefs, like Imaduddin’s simplistic vision of an Islamic state or Nusrat’s torment over Islamic purity. He notes contradictions, such as Malaysia’s Islamic schools using modern tools while rejecting modernity. His detachment is evident in phrases like “it would have seemed like play—if there hadn’t been a revolution and real blood” in Iran, distancing himself from the fervor.

This tone allows Naipaul to analyze objectively, highlighting flaws in the Islamic revival, like its failure to address economic needs. However, it can feel aloof or biased to some readers, as it emphasizes dysfunction over positive aspects, reflecting Naipaul’s post-colonial skepticism.

5. Character-Driven Storytelling

Naipaul focuses on individual people to tell the story of the Islamic revival, using their lives to explore broader societal issues. Characters are central, their voices and struggles driving the narrative.

Each country features key figures—Behzad and Mr. Parvez in Iran, Nusrat in Pakistan, Shafi and Khairul in Malaysia, Sitor and Imaduddin in Indonesia. Naipaul delves into their backgrounds, like Sitor’s tribal past or Behzad’s heartbreak, and their beliefs, such as Nusrat’s anxiety about being a “bad Muslim.” Dialogues, like Shafi’s nostalgic village memories, reveal personal stakes, while Naipaul’s reflections connect these to themes like displacement or rage.

This style humanizes complex issues, making the Islamic revival relatable through personal stories. It shows how faith shapes individuals, but also how their struggles reflect societal tensions, creating a compelling, intimate narrative.

Historical Context

Among the Believers captures a critical moment in the late 20th century when Islamic revivalism—sometimes called Islamic fundamentalism or Islamism—was gaining momentum across Muslim-majority countries. This revival was not just about religion but also about politics, identity, and reactions to global changes like modernization, Western influence, and the legacy of colonialism.

Global Context (1979–1981)

Rise of Islamic Revivalism:

The late 1970s saw a resurgence of Islamic identity as a response to secularism, Western dominance, and failed nationalist movements. Muslims sought to return to “pure” Islamic principles to address social and political issues.

Key factors included the 1973 oil crisis, which enriched Muslim oil-producing countries (like Iran and Saudi Arabia), giving them economic and political clout to promote Islamic agendas. This wealth funded mosques, schools, and missionary activities worldwide.

Disillusionment with Western-backed regimes (e.g., the Shah in Iran) and socialist ideologies fueled calls for Islamic governance, seen as authentic and just.

Cold War Dynamics:

The Cold War between the U.S. and Soviet Union shaped global politics, with both superpowers vying for influence in Muslim countries. The Soviet invasion of Afghanistan (December 1979) galvanized Islamic resistance, framing it as a jihad against communism, supported by the U.S. and Saudi Arabia.

Anti-Western sentiment grew due to U.S. support for Israel and interventions in the Middle East, feeding perceptions of Western imperialism.

Post-Colonial Challenges:

Many Muslim countries, independent from European colonial rule since the mid-20th century, faced instability, poverty, and weak institutions. Leaders struggled to modernize while maintaining cultural identity, leading to tensions exploited by Islamic movements.

Rapid urbanization and population growth disrupted traditional rural life, creating a sense of displacement that Islamic revivalism addressed by offering community and purpose.

Country-Specific Contexts

Iran

1979 Islamic Revolution:

In February 1979, the U.S.-backed Shah Mohammad Reza Pahlavi was overthrown, and Ayatollah Ruhollah Khomeini established an Islamic Republic. This was a defining event, inspiring Muslims worldwide by showing a religious movement could topple a secular regime.

The revolution was driven by anger at the Shah’s Westernization, economic inequality (despite oil wealth), and repression via the secret police (SAVAK). Khomeini’s vision of a theocracy, led by clerics, promised justice and Islamic governance.

U.S. Embassy Hostage Crisis (1979–1981):

In November 1979, Iranian students seized the U.S. embassy in Tehran, holding 52 Americans hostage for 444 days. They accused the U.S. of plotting against the revolution, especially after admitting the Shah for medical treatment.

The crisis, ongoing during Naipaul’s visits, paralyzed Iran’s economy, isolated it diplomatically, and fueled anti-Western fervor. It empowered radical student groups, complicating governance.

Political Turmoil:

Iran held multiple referendums and elections (1979–1980) to establish an Islamic constitution, with Khomeini as Supreme Leader, above elected officials. This created tension between revolutionary zeal and democratic aspirations.

Leftist and secular groups, initially allied with Khomeini, faced repression as clerics consolidated power, as seen in the closure of Behzad’s communist newspaper.

Social and Economic Conditions:

Oil wealth had modernized Iran, creating a middle class and urban centers, but also stark inequalities, fueling revolutionary anger. Post-revolution, economic stagnation and war fears (Iran-Iraq War began in 1980) worsened conditions.

Naipaul notes Tehran’s chaotic, “campground” feel, with stalled construction and reliance on imports, reflecting a society in flux.

Pakistan

Islamic State Under Zia-ul-Haq:

In 1977, General Zia-ul-Haq seized power in a coup, overthrowing Zulfikar Ali Bhutto. Zia pursued “Islamization,” enforcing Sharia laws, public whippings, and censorship to align Pakistan with Islamic ideals.

By 1979–1981, martial law was tightened, elections were canceled, and dissent suppressed, as seen in the jailing of a journalist Naipaul mentions. This context shapes Nusrat’s anxiety about conforming to Islamic norms.

Creation of Pakistan:

Founded in 1947 as a homeland for India’s Muslims, Pakistan’s identity was tied to Islam, making it a unique case where faith defined nationhood. This intensified pressure to create a “pure” Islamic state, as Naipaul explores.

Soviet Invasion of Afghanistan:

The 1979 Soviet invasion turned Pakistan into a frontline state, hosting Afghan refugees and mujahideen fighters. U.S. and Saudi aid flowed in, boosting Islamic militancy and radicalizing society, which Naipaul notes in the anti-American protests in Islamabad.

Social and Economic Conditions:

Pakistan faced poverty, illiteracy, and sectarian tensions (Sunni vs. Shia), exacerbated by Zia’s policies favoring Sunni Islam. Naipaul observes Karachi’s rundown infrastructure and water shortages, reflecting neglect of practical issues.

Rapid urbanization disrupted rural life, pushing people like Nusrat to seek identity in strict Islam, amid fears of losing cultural moorings.

Malaysia

Post-Colonial Multiracial Society:

Independent from Britain since 1957, Malaysia was a multiracial state with Malays (Muslim, majority), Chinese (economically dominant), and Indians. The 1969 race riots between Malays and Chinese led to policies favoring Malays (Bumiputra policies), fueling Islamic revival as a way to assert Malay identity.

By 1979, Malaysia was modernizing rapidly, with oil and export-driven growth, but Malays felt marginalized by Chinese wealth, as Shafi’s resentment shows.

Islamic Revival:

The global Islamic resurgence, amplified by Iran’s revolution, inspired Malaysia’s Dakwah movement, promoting stricter Islamic practices. Groups like ABIM (Islamic Youth Movement) pushed for Islamic governance, influencing figures like Shafi.

The government, led by the United Malays National Organisation (UMNO), co-opted Islamic rhetoric to counter opposition, blurring lines between religion and politics.

Social and Economic Conditions:

Urbanization and industrialization transformed Malaysia, moving Malays from villages to cities, as seen in Shafi’s nostalgia for Kota Bharu. This shift created identity crises, with Islam offering a cultural anchor.

Racial tensions simmered, with Malays viewing Chinese as “outsiders,” a sentiment Naipaul captures in the businessman’s anti-Chinese rage. Economic growth masked these divides, but Islamic revival deepened them.

Indonesia

Post-Sukarno Era:

In 1965–1966, a failed communist coup led to General Suharto’s rise and the massacre of 500,000–1,000,000 alleged communists, a trauma Naipaul references. Suharto’s New Order regime (1966–1998) prioritized stability and development under army rule.

By 1979, Suharto suppressed political Islam to maintain control, making figures like Imaduddin suspect, though Islamic revivalism grew among students and youth.

Colonial Legacy and Diversity:

Indonesia, independent from Dutch rule since 1949, was shaped by its Hindu-Buddhist past and Islamic present, as seen in Sitor’s tribal roots and Javanese culture. This diversity complicated Islamic revival, which sought to unify under a single faith.

The archipelago’s ethnic and religious pluralism (Muslims, Christians, Hindus) created tensions, with Islam often a tool for asserting dominance, as in anti-Chinese sentiments.

Social and Economic Conditions:

Oil wealth and agricultural modernization (e.g., new rice strains) drove growth, but overpopulation (80 million in Java by 1980) strained resources, disrupting village life, as Naipaul notes in Linus’s village.

Urban migration and inequality fueled discontent, with Islamic schools (pesantrens) offering solace but little practical education, trapping youth in poverty, as Prasojo’s visit reveals.

Critical Overview

Introduction

Among the Believers: An Islamic Journey is a travel book written by V.S. Naipaul and published in 1981. It tells the story of Naipaul’s visits to four Muslim-majority countries—Iran, Pakistan, Malaysia, and Indonesia—between 1979 and 1981. At that time, many people in these countries believed returning to strict Islamic values could solve their social and political problems.

Naipaul, who was born in Trinidad to Indian parents and later moved to Britain, writes as an outsider trying to understand how Islam is shaping people’s lives. His observations are often sharp and critical, but based on real conversations. The book combines travel experiences, interviews, and personal thoughts to give readers a deeper understanding of the Islamic revival happening in these countries.

Plot Summary

The book is a collection of Naipaul’s experiences in each country. Instead of one continuous story, it’s built around separate meetings and events:

Iran: Naipaul arrives soon after the 1979 Islamic Revolution. The country is in chaos. He meets Behzad, a communist student who becomes disappointed with the new Islamic rule, and Mr. Parvez, a newspaper editor struggling financially. Tehran is filled with confusion and unrest, and people feel uncertain about the future.

Pakistan: Under General Zia-ul-Haq, Islamic laws are becoming stricter. In Karachi, Naipaul meets Nusrat, a journalist troubled by public reaction to his article. The government pushes Islamic rules, but common problems like poverty are ignored.

Malaysia: In Kuala Lumpur and the countryside, Naipaul sees how the Islamic revival is tied to Malay identity. He meets Shafi, who misses the old village life, and Khairul, who lives in an Islamic commune and rejects modern life but still depends on it.

Indonesia: Naipaul travels through Jakarta and Java. He meets Sitor, a poet exploring his tribal roots; Imaduddin, a missionary promoting Islamic teachings; and Prasojo, a student who believes in both Islam and Javanese culture. Some people, like an angry businessman, want violent change.

Revisits to Iran and Pakistan: Naipaul returns to find things worse. Nusrat appears more fearful, and Behzad is more extreme. The revival that once seemed full of hope now feels lost and confused.

Themes

Faith vs. Modernity:

The book looks at the struggle between Islamic beliefs and the modern world, including things like technology and globalization. Some characters—like Mr. Parvez in Iran and Imaduddin in Indonesia—want to promote pure Islamic values, but they still depend on Western tools and ideas in their daily lives. This shows how hard it is to match religious ideals with modern life. Naipaul suggests that this kind of conflict can slow down progress in society, as we see in Iran’s economic problems after the revolution.

Rage and Revolutionary Zeal:

Islamic revivalism often turns people’s anger about problems like poverty, corruption, and Western control into strong calls for change. In the book, Behzad in Iran turns from a hopeful student into a violent communist, and a businessman in Indonesia talks about killing millions to fix society. These examples show how religious passion can sometimes lead to dangerous or extreme actions. But instead of offering real, practical solutions, this kind of anger often leads to more problems—like in Pakistan, where strict Islamic laws were forced on people without fixing basic issues.

Identity and Displacement:

As countries modernize, many people lose their old ways of life and feel disconnected. To fill this gap, they turn to Islam for a sense of belonging and purpose. In Malaysia, Shafi misses his peaceful village life and finds comfort in religion. In Indonesia, Sitor looks back to his tribal roots to understand who he really is. Meanwhile, in Pakistan, Nusrat feels constant pressure to live up to the country’s strict Islamic rules. These personal stories show how the search for identity can become stressful and sometimes make divisions in society even worse.

Dependence on the West:

Even though many Islamic groups criticize the West for being too focused on money and material things, they still depend heavily on Western education, media, and technology. In Iran, Behzad studies from American textbooks. In Indonesia, Imaduddin wears T-shirts with quotes from Newsweek. In Malaysia, Khairul lives in a religious commune but still uses modern tools and ideas. These examples show a clear contradiction—while people speak against the West, they still rely on it, making it hard to say that Islamic societies are completely independent.

Gap Between Ideology and Reality:

The Islamic revival promises fairness and unity, but it often doesn’t succeed because it focuses too much on religion and not enough on building strong systems. In Iran, the country remains chaotic after the revolution. In Pakistan, basic needs like roads, water, and education are ignored. In Indonesia, many Islamic schools (pesantrens) are old-fashioned and don’t prepare students for modern life. These problems show that strong belief alone isn’t enough to solve real issues. People like Nusrat and Behzad feel disappointed and helpless because the changes they hoped for never happen.

Characters

Naipaul brings the story to life by focusing on real people he meets during his travels. These individuals are complex and show how religion, identity, and modern life clash in different ways:

Behzad (Iran): A 25-year-old student who believes in communism. At first, he is hopeful about change but later becomes very extreme, even admiring Stalin. He loses faith in Khomeini’s revolution and turns to dangerous ideas. His journey shows how young people can be pulled between different ideologies—Islamic and political.

Mr. Parvez (Iran): A 49-year-old newspaper editor originally from India. He is torn between his love for Islamic values and the modern education of his sons. He is poor and nervous, showing how the revolution has made life unstable for middle-class professionals.

Nusrat (Pakistan): A 33-year-old journalist who is deeply religious but full of self-doubt. When one of his articles offends the Shia community, it creates protests. He becomes fearful and worn down. His story shows the mental pressure of trying to live up to a strict Islamic system.

Shafi (Malaysia): A young activist who misses the simplicity of his village life. He supports a pure Islamic identity for Malays, especially against the economically stronger Chinese community. He struggles to explain his feelings clearly, showing how religion can offer a sense of belonging in fast-changing times.

Khairul (Malaysia): A lawyer who lives in an Islamic commune. He dresses in Arab-style clothes and speaks out against the modern world. He is suspicious and dramatic, showing how strict religious views can lead to isolation and intolerance, including hatred toward other groups.

Sitor Situmorang (Indonesia): A 56-year-old poet who was once in prison. He is trying to reconnect with his tribal roots and write his life story. He comes across as gentle and wise, and his story reflects how Indonesia is trying to find its true identity after political violence.

Imaduddin (Indonesia): A 48-year-old engineer turned preacher. He is confident and speaks with energy, but his ideas are simple. He wants an Islamic state but doesn’t see the problems in existing Muslim countries. He uses Western tools like tape recorders while rejecting Western values—showing clear contradictions.

Prasojo (Indonesia): A 19-year-old college student who is cheerful and proud of his Javanese culture. He supports Islamic schools (pesantrens) even though they are outdated. He represents the hope and optimism of the younger generation, trying to mix tradition with the modern world.

Businessman from Sulawesi (Indonesia): A furious economist who believes in solving problems through mass violence. He thinks killing elites is the only way to fix society. His anger mixes Islamic ideas with racial hatred, reminding readers of past political killings in Indonesia.

Structure and Style

Structure: The book is divided by country (Iran, Pakistan, Malaysia, Indonesia), and ends with a return to Iran and Pakistan. Each part includes short chapters that focus on individual people and situations. This makes the book feel like a series of real-life snapshots rather than one long story.

Style:

Travel Writing: Naipaul shares what he sees and feels during his trip.

Journalism: He includes interviews, news events, and honest descriptions.

Clear but Strong Language: His writing is simple yet powerful.

Calm and Observant: He watches closely but doesn’t show strong emotion.

Character Focus: He uses real people’s lives to explain bigger issues.

Historical Context

The book takes place during 1979–1981, a time of big changes in the Muslim world:

Iran: After the Shah left, Ayatollah Khomeini created an Islamic state. People hoped for freedom but faced chaos and economic problems.

Pakistan: General Zia brought strict Islamic laws, but poor people saw little improvement in daily life.

Malaysia: After racial conflict, Malay Muslims were supported more by the government. Religion became tied to national pride.

Indonesia: After anti-communist violence, the government tried to keep order, but rapid growth caused more stress and unrest.

These conditions made people look to Islam for guidance and support, which explains many of the characters’ feelings and choices in the book.

Critical Reception

Praise:

Critics admired Naipaul’s clear, honest writing.

They said the book helped explain a complex moment in Islamic history.

His use of real people’s stories was seen as powerful and revealing.

Criticism:

Some, like Edward Said, said Naipaul was too negative and made Muslim societies look weak or backward.

Others thought the book was too broken up, jumping from one story to another.

Some readers felt Naipaul didn’t show enough understanding of faith’s positive role.

Legacy: Despite the criticism, Among the Believers is still widely read in post-colonial and religious studies. It helped Naipaul win the Nobel Prize in 2001 and remains an important book for understanding Islam and modern society.

Conclusion Among the Believers is an important and powerful book. It explores how people in Muslim countries are trying to connect their religion with the challenges of modern life. Naipaul’s clear and honest voice helps us see their hopes, fears, and struggles. Even if some readers don’t agree with his views, the book remains valuable for anyone trying to understand faith, politics, and identity in today’s world.