By Hafiz Sheraz
Pakistan is known for its extraordinary diversity in terms of ethnicities and religions. While the proverb “beauty lies in diversity” is appreciated around the world, it has sadly become a source of dispute in Pakistan.
This anxiety basically stems from colonial times where the Hindu majority was afraid of the Muslim minority as Muslims had ruled over them for centuries in the sub-continent. Therefore, the purpose of this article is to shed light on the fears harbored by the religious majority regarding religious minorities in Pakistan. It also aims to explore the causes and consequences of such fears and offers recommendations drawing from the life and teachings of the Holy Prophet Muhammad (Peace Be Upon Him).
Pakistan is a Muslim-majority country, where the minority communities experience frequent discrimination, violence, forced religious conversions, and coercive marriages, including marriages of minority women with the Holy Qur`an. The constitution also reflects the acts of a scared majority, such as the Second Amendment, which limits the rights of individuals who do not acknowledge the finality of the Prophet Muhammad’s (PBUH) Prophethood. Moreover, the 1973 constitution’s provision that both the Prime Minister and President be Muslims further underlines the discrimination that religious minorities endure in the country.
What aggravates the discrimination against minorities in the country is allegations of blasphemy against them. As per the Pakistan Penal Code (PPC), section 298-A any “spoken or written, or by visible representation, or by any imputation, innuendo or insinuation, directly or indirectly, defiles the sacred name of any wife, or members of the family, of the Holy Prophet (PBUH), or any of the righteous Caliphs or companions of the Holy Prophet (PBUH) shall be punished with imprisonment of either description for a term which may extend to three years, or with fine, or with both.” Abdul Akbar Chitrali rightly writes in the New York Times that such laws have encouraged legal discrimination and prosecution of religious minorities in Pakistan. Moreover, this section creates an air of fear among the common people of the country to discuss and debate the matters of faith and Islamic history. This is against the Holy Prophet`s (PBUH) sunnah, who used to have dialogues on faith even with non-Muslims, in mosques.
Asia Bibi’s case is just an instance of numerous blasphemy cases involving the victimization of non-Muslim citizens in Pakistan. The former Governor of Pakistan’s largest province Punjab, Salman Taseer, was also murdered in 2011 for similar allegations as he called for blasphemy law reforms. Recent occurrences, such as the burning of churches and homes of Christians in Jaranwala, further highlight the persistent plight of religious minorities here. Similarly, as evidenced by the targeted killings of Shia-Hazaras in Quetta, Balochistan, the sectarian majority fears their respective minority to dominate them. However, a worth-mentioning fact is that the PPC, despite loopholes, assures respect for all beliefs in Pakistan, but the sad part is that it lacks implementation.
The fears of being dominated by the minority have led Sunni majorities to a process of “Sunnification,” overshadowing the path of pluralistic democracy in Pakistan. Reasons behind this fear of the majority can be many, for instance, lack of social awareness and quality education exacerbates this fearful attitude. A significant portion of the majority in Pakistan remains illiterate, and the government allocates a mere 1.77% of its GDP to education, according to Dawn. Also, a certain segment of the majority is afraid of the dominance of the minority over them or they use the religion card for their vested interests and function as pressure groups.
The consequences of prejudice against the religious minorities in Pakistan are complex. To begin with, Pakistan has yet to mature into a pluralistic democracy; it is still a majoritarian democracy. Second, religious extremism and exclusivism have increased, resulting in issues such as terrorism, extremism, intolerance, and insurgencies. Also, social discontent, political strife, and economic volatility have all increased, making the country more vulnerable. Furthermore, intolerant actions impede mutual cohabitation.
The teachings of the Holy Prophet (Peace Be Upon Him) and his companions, on the other hand, present a counter-example. The Holy Prophet (PBUH) informed the custodians of St. Catherine’s Monastery that their places of worship would be protected when they visited Madinah. He documented this commitment in a written covenant, underlining the importance of religious freedom and the protection of minorities. The Prophet (PBUH) also guaranteed the protection of their (Christians`) worship places, freedom of worship, no compulsion in religion, respect for their religious leadership, and that they would not be forced to take up arms. Pakistan Penal Code also guarantees these rights to the religious minorities in Pakistan. Above all, the Prophet (PBUH) calls Christians his subjects in the Covenant and equals violation of the Covenant with the wrath of God.
Allah Almighty also commands in the Holy Qur`an in Surah Mai`dah, “Whoever takes a life—unless as a punishment for murder or mischief in the land (as per law)—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity.”
To eliminate the fear of minorities in Pakistan, several recommendations can be made: 1). Assurance of equality among all institutions for both majorities and minorities. 2). Eliminate all forms of discrimination, whether political, ethnic, or religious. 3). Emulate the path of the Prophet Muhammad (Peace Be Upon Him) in protecting minorities. 4). Incorporate the covenant between the Holy Prophet (Peace Be Upon Him) and St. Catherine`s custodians into educational curricula to promote social awareness and mutual coexistence. 5). Re-evaluate the constitutional requirement that the President and Prime Minister must be Muslim to encourage competent individuals from minorities to participate in leadership roles.
If these recommendations are considered, they will result in an agreement between majorities and minorities, as well as a move from majoritarian to pluralistic democracy. Finally, Pakistan’s minority phobia is producing socio-political problems as a result of constitutional limits and institutional weaknesses. By adhering to the teachings of the Holy Prophet (Peace Be Upon Him) at both individual and institutional levels, the nation can work toward constructing a pluralistic and democratic society, thereby alleviating minority anxiety.
Author: Hafiz Muhammad Sheraz – Graduate in International Relations from the University of Balochistan, Quetta.
(The opinions expressed in this article are solely those of the author and do not necessarily reflect the views of World Geostrategic Insights)
Image Credit: Fayyaz Hussain/Reuters (Church building vandalised by protesters in Pakistan’s Jaranwala).