religious harmony in pakistan essay

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Religious freedom in pakistan: a case study of religious minorities.

1. Introduction

Religious minority groups and their religious freedom in pakistan: an overview, 2. constitution of pakistan on religious minorities.

“You are free; you are to go to your temples. You are free to go to your mosques or any other places of worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State”. ( Jinnah 2013 )

“Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State”. (Ibid.)

3. Treatment of Non-Muslim Minorities by the Primary Sources of Islam under a Muslim Polity

4. reflection on ways to create social harmony among different religious groups, 5. the initiatives undertaken in pakistan, 6. conclusions, institutional review board statement, informed consent statement, data availability statement, conflicts of interest.

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Mehfooz, M. Religious Freedom in Pakistan: A Case Study of Religious Minorities. Religions 2021 , 12 , 51. https://doi.org/10.3390/rel12010051

Mehfooz M. Religious Freedom in Pakistan: A Case Study of Religious Minorities. Religions . 2021; 12(1):51. https://doi.org/10.3390/rel12010051

Mehfooz, Musferah. 2021. "Religious Freedom in Pakistan: A Case Study of Religious Minorities" Religions 12, no. 1: 51. https://doi.org/10.3390/rel12010051

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The Tapestry Of Harmony: Discovering Interfaith Initiatives In Pakistan

In a diverse religious landscape such as pakistan, the challenges to fostering inclusive societies and interfaith harmony stem from the intersection of religion and state, further complicated by a delicate geopolitical environment..

• Dr. Rubina Feroze Bhatti
• Features , Main Slider

Over three decades ago, an inspiring story of Bishop Dr. John Joseph's passion for promoting interfaith harmony unfolded in the tranquil surroundings of the village Eassa Nagri.  This village is a Christian settlement situated in Sumandri, Faisalabad and is surrounded by several Muslim villages, with a canal serving as the only separation, devoid of a bridge. The absence of this essential infrastructure compelled residents to traverse considerable distances to reach neighboring villages, causing distress for both Christians and Muslims alike.

Seeking a resolution, individuals from both communities sought help from Fr. Khalid Rasheed Asi, a Catholic priest. He, in turn, organized a meeting with Bishop Dr. John Joseph. This joint endeavor aimed to tackle the crucial challenge of limited connectivity between the villages, reflecting the common concerns of the diverse communities in the region. Consequently, the year 1991 witnessed a significant milestone with the construction of the Rabbata Pull (Connecting Bridge) in Eassa Nagri. This development not only enhanced accessibility, but also played a crucial role in fostering interfaith harmony between the Muslim and Christian population in the region.

Pakistan is a Muslim-majority country and a home to 241.49 million according to the 2023 Census. 96% of the population is Muslim, whereas only 4% identify as Hindus, Christians, Bahais, Parsis, Sikhs, Ahmadis and members of other faith groups.

The roots of interfaith initiatives in Pakistan can be traced back to the early years of the country's establishment. While the nature of these initiatives has evolved over time, the overarching dedication to fostering interfaith dialogue and harmony has been evident since Pakistan's inception in 1947. Pakistan is a Muslim-majority country and a home to 241.49 million according to the 2023 Census. 96% of the population is Muslim, whereas only 4% identify as Hindus, Christians, Bahais, Parsis, Sikhs, Ahmadis and members of other faith groups. 

The founder of Pakistan, Muhammad Ali Jinnah, envisioned a nation where people of different religious backgrounds could coexist peacefully. Unfortunately, the situation evolved differently after his early demise in 1948. Zulfiqar Ali Bhutto’s regime from 1971 to 1977, though they won the election through socialist slogans, crafted an Islamic constitution in 1973 wherein Islam was declared the state religion (Zafar 2007). The conjunction of state and religion received a rejuvenated boost when General Zia-ul-Haq assumed power through a coup in 1977. General Zia introduced several discriminatory laws against women and religious minorities, resulting in severe sociopolitical marginalization of religious minorities.

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Nevertheless, following decades of extremism and terrorism fueled by religious radicals, the Pakistani government has come to a profound realization that citizens of all religious identities and sects must be equal in Pakistan. The government, supported by both military and political leadership, initiated successful military operations like Zarb-e-Azb in 2014 and Radd-ul-Fasaad in 2016 to eradicate militant groups across the country. A pivotal step in the fight against extremism and terrorism is the national narrative " Paigham-e-Pakistan ," introduced by the government in January 2018. This narrative includes a 22-point Fatwa (religious decree) that unequivocally condemns terrorism, extremism, sectarian hatred, and the use of force to impose Shariah in the country. Signed by over 1,800 religious scholars representing diverse schools of thought from across the nation, " Paigham-e-Pakistan " marks a significant milestone. As part of this initiative, another project called " Saiban-e-Pakistan " has been launched to involve religious minorities in the peacebuilding process.

Besides this, the Pakistani government has generally implemented various measures to foster interfaith harmony. This encompasses the development of both national and provincial Interfaith Harmony Policies, the creation of ministries or commissions specifically focused on interfaith affairs, and enthusiastic involvement in interfaith dialogue forums. The government underscores the significance of education in nurturing religious tolerance, incorporating teachings of interfaith harmony into school curricula. 

The year 2023 posed significant challenges for interfaith leaders, characterized by a series of cascading religious conflicts. The incident in Jaranwala, Sargodha, and other districts has given rise to a pervasive sense of insecurity within Christian communities, as seen in the relocation of families from specific villages.

Furthermore, active support for events that celebrate religious diversity and active engagement in dialogues with religious leaders to foster peace are key government initiatives. The government implemented measures to safeguard places of worship associated with diverse religious communities. In tandem, some legal reforms were pursued to ensure equal rights for all citizens, irrespective of their religious beliefs, addressing issues related to religious discrimination. Yet, the efficacy of these initiatives may be shaped by diverse factors, and their contribution to fostering peace can fluctuate over time. It is crucial to evaluate the continual progress and results of such initiatives to gain a comprehensive understanding of their influence on peace-building endeavors.

From Reimagining Pakistan to Awaam Pakistan

In spite of endeavors to cultivate peaceful, inclusive, and just society through the establishment of interfaith harmony structures in Pakistan, the present regime encounters difficulties in averting and alleviating tragic incidents of religious extremism and hate-based violence. 

The year 2023 posed significant challenges for interfaith leaders, characterized by a series of cascading religious conflicts. The incident in Jaranwala, Sargodha, and other districts has given rise to a pervasive sense of insecurity within Christian communities, as seen in the relocation of families from specific villages. Moreover, the socio-economic disparities enforced in specific areas not only contribute to the marginalization of the community but also undermine efforts towards interfaith harmony. 

Mr. Ijaz Alam Augustine, former provincial minister for human rights, minority affairs, and interfaith harmony, vehemently criticizes these initiatives particularly interfaith conferences with faith leaders. He contends that these endeavors lack tangible gains and are essentially a facade, designed to deceive or divert attention from substantial issues. When discussing the Jaranwala incident, he condemns the lack of enforcement. “Despite the interfaith policy, emphasizing the prohibition of loudspeakers for hate speech, there was regretfully widespread misuse of loudspeakers to incite the mob especially youth towards violence.” 

To foster interfaith harmony in Pakistan, it is essential to involve the both literate and illiterate youth of colleges and universities, who constitute 60% of the total population, rather than relying merely on pastors, pundits, and mullahs, who represent a small portion of the population and may have personal interests, he added

In contemporary times, the significance of new concepts like promoting interfaith harmony for peace and the development of a just and inclusive society has grown substantially. Global and regional initiatives, including the proclamation of World Interfaith Harmony Week in 2010, underscore the importance of respecting all religions. Various documents and initiatives have emerged, emphasizing sustainable state-society relations through the active involvement of religious leaders working in coordination with the public for the promotion of peaceful, inclusive, and just societies. Notable examples include the UN Secretary General endorsed Plan of Action for Religious Leaders and Actors to Prevent Incitement to Violence (2019) and the Marrakesh Declaration (2016), which advocates for the rights of religious minorities in predominantly Muslim countries. Additionally, the Document on Human Fraternity for World Peace and Living Together, signed by Pope Francis and Sheikh Ahmed el-Tayeb in 2019, exemplifies global efforts toward inclusive societies, interfaith harmony, and freedom of religion and belief.

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To foster interfaith harmony in Pakistan, it is essential to involve the both literate and illiterate youth of colleges and universities, who constitute 60% of the total population, rather than relying merely on pastors, pundits, and mullahs, who represent a small portion of the population and may have personal interests.

In a diverse religious landscape such as Pakistan, the challenges to fostering inclusive societies and interfaith harmony stem from the intersection of religion and state, further complicated by a delicate geopolitical environment. Two main categories of challenges are identified: technical challenges involve the state's role in incorporating the protection and promotion of rights of religious minorities into national legal system, aligning with international human rights instruments; adaptive challenges focus on society's role in promoting rule of law, diversity, and religious tolerance by encouraging behavioral learning and attitude towards other religions and beliefs. 

Conveying his dissatisfaction with interfaith initiatives in Pakistan and outlining the associated challenges, Muhammad Zain ul Abidin, a notable advocate for interfaith harmony and a lecturer in Criminology, at the University of Sargodha, emphasized the importance of making sincere efforts to implement interfaith policies. In response to the global imperative for fostering interfaith understanding, he proposed that Pakistan should actively engage and exhibit unwavering commitment by taking part in the World Interfaith Harmony Week. 

Promoting harmony among different faiths and safeguarding the rights of religious minorities in Pakistan require a comprehensive strategy addressing societal, legal and institutional aspects. The following recommendations are designed to involve various stakeholders in building an inclusive and harmonious society.

First is prioritizing the enforcement and reinforcing of laws that protect the rights of religious minorities. We must emphasize the complete implementation of the Supreme Court judgment of 19 June, 2016 by Justice Tussadaq Hussain Jillani, providing a robust framework for the state to ensure the protection of religious minority rights. Second, education must be integrated with religious diversity, tolerance and coexistence as core components of school curricula. Youth-led awareness campaigns must be supported and augmented with interfaith dialogue, and cultural exchange programs to enhance understanding and foster respect among diverse religious communities.

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Third, Pakistan must embrace a rights-based development approach, encouraging religious leaders in Pakistan to engage in a new form of dialogue focusing on the integral development of all communities. Move beyond traditional interfaith discussions centered on theology, emphasizing a more inclusive dialogue in informal settings, transcending governmental auspices.

Fourthly, foster international cooperation by collaborating with other countries and seeking support for initiatives promoting interfaith harmony. Lastly, we must advocate for responsible reporting in the media and highlight positive global initiatives and local interfaith stories, ensuring a sense of media responsibility.

In the current landscape, where religions, cultures, politics, and economics intersect, a collaborative and open dialogue becomes imperative. Bishop Dr. John Joseph pioneered this approach three decades ago, and the contemporary world refers to it as the ‘dialogue of life.’ Through collective efforts across these spheres, we can contribute to eliminate religious intolerance and foster interfaith harmony, ultimately creating a more interconnected, harmonious and peaceful society.

The writer is a human rights activist and a leadership consultant, and a visiting fellow at Stanford University. She is a former member of the National Commission on the Rights of the Child. She earned her doctorate in Leadership Studies from the University of San Diego, California.

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Interfaith harmony in Pakistan: Perspectives, challenges and opportunities

Diversity is the Will of God and we should accept that. All religions preach similar truths and virtues, which along with shared cultural and social values can be built upon to enhance interfaith harmony in Pakistan. Interfaith dialogue and harmony are possible only on the basis of equality, respect and acceptance. We should revisit the Madina Charter to seek solutions to existing interfaith problems in Pakistan. These were some of the points of consensus reached among scholars and leaders of different faiths in Pakistan who participated in a one-day national seminar on “Interfaith Harmony in Pakistan: Perspective, Challenges and Opportunities,” organized by Pak Institute for Peace Studies in Islamabad on June 17, 2013.

The seminar was part of a PIPS awareness and advocacy programme that seeks to promote peace, and sectarian and interfaith harmony in Pakistani society through engagement of religious scholars and madrassas.

The focus of the first session was set on “Background and present outlook of interfaith harmony in Pakistan.”  Dr. Muhammad Akram Virk, professor at Government Postgraduate College Gujranwala presided over the session while the discussants included: Mr. Haroon Sarab, chairman of All Pakistan Hindu Rights Movement; Mr. Sohail Ahmad Raza, director of Interfaith Relations at Minhajul Quran, Lahore; Ms. Romana Bashir, executive director of Peace and Development Foundation; and Allama Zubair Ahmad Zaheer, president of Markazi Jamiat Ahle Hadith Pakistan.

Mr. Haroon Sarab said an honest review suggests that prophets and founders of all religions promoted   peace, forgiveness, tolerance and love through their teachings and deeds. Analyzing the present state of interfaith frictions in Pakistan, he emphasized that if leaders and scholars of all religions do not strive for religious and sociocultural harmony in the country the next generations will not forgive us. He said multiple misperceptions exist among followers of different religions about one another which should be removed by enhancing interaction and dialogue among religious communities.

Mr. Sohail Ahmad Raza said followers of different religions had been living together in subcontinent in peace and harmony for thousands years and never faced the kind of problems we have today. Christians and other minorities also worked for establishment of Pakistan. He argued that religion is used as a tool to discriminate and commit violence against minorities in Pakistan whereas the real factors are largely political and sociocultural. He said it is important to address discriminatory aspects of education curricula and media.

Ms. Romana Bashir was of the view that there is need to celebrate and enrich commonalities among different religions, understand others’ faith and acknowledge it ‘as it is’ and get rid of presumptions about other religions. She wondered why the bright principles of interfaith harmony and co-existence set out in early Islam’s Madina Charter ( Meesaq-e-Madina ), and Quaid-e-Azam’s address on August 11, 1947 to members of Constituent Assembly could not be implemented in Pakistan.  The problem of lack of interfaith harmony in Pakistan, she argued, is more of identity crisis than a religious or communal conflict. State-led processes of education and legislation have also contributed to this identity crisis. For instance the history taught in Pakistan’s educational institutions is prejudicial and harmful for interfaith harmony. She condemned the militants who according to her target, among others, composite heritage of society that connects different communities such as shrines.

Allama Zubair Ahmad Zaheer said the Madina Charter had provided complete and unprecedented religious freedom to followers of all religions. He cited different agreements signed during the Prophetic Era with followers of other faiths, and also judgments from the Holy Quran that were more than sufficient to establish interfaith harmony if followed. He said, as in the United States, followers of all religions can have equal rights in Pakistan too but it requires a lot of efforts on state and society levels. He said the subject of interfaith harmony should be taught in schools and madrassas.

Professor Akram Virk said the first 23 clauses of the Madina Charter deal with international relations and the remaining 29 set out principles for establishing good relations with followers of other faiths, or interfaith harmony. He said Islam does not have any problem in developing good relations with other religions and their followers but it looks like Muslims have.

The second session focused “Challenges facing interfaith harmony in Pakistan.” Dr. Muhammad Saad Siddique, professor of Islamic studies in the University of Punjab, Lahore chaired the sessions. The discussants included Mr. Khurshid Nadeem, renowned religious scholar and TV anchorperson, Dr. Ramesh Kumar Vankwani, MNA and chairman of Pakistan Hindu Council, and Mr. Charan Jeet Singh, member of Guru Nanik Jee Mission Pakistan.

Dr. Ramesh Kumar said Pakistan belongs to all those who are living in it including minorities, who are sadly suffering from diverse problem. He highlighted the issue of forced conversions to Islam of members of Hindu community, particularly girls, and said Muslim scholars/leaders who convert them should ensure that such conversions are due to Hindus’ conviction only. He said every year more than 5,000 Hindus migrate out of Pakistan which brings bad name to the country.

Mr. Charan Jeet Singh drew the attention of participants towards education curriculum by describing his daughter’s concerns about discriminatory content against Sikh community present in social studies book of class 7. He said blasphemy laws in Pakistan should also cover profanation of symbols and personalities of other religions besides Islam.

Mr. Khursheed Nadeem was of the view that interfaith harmony could not be achieved in Pakistan without addressing some structural problems such as interpretation of religion, relationship between religion and politics, legitimacy/illegitimacy of violence, provision of security by the state and overstretched role of clergy.

Dr. Muhammad Saad Siddique said Islam provides a comprehensive and unprecedented arrangement for protection of rights of minorities that should be implemented in Pakistan in its true letter and spirit.

The third and last session was focused on “Opportunities and way forward.” Dr Qibla Ayaz, dean of Faculty of Islamic and Oriental Studies at the University of Peshawar, chaired the session. Among the discussants were Pir Atharul Qadri, khateeb at Jamia Masjid Muhaffiz Town, Lahore, Professor Dr. Syed Akbar Abbas, ambassador for National Peace Committee on Interfaith Harmony, Bishop Irfan Jameel (Lahore), and Sardar Sham Singh, chairman of Pakistan Sikh Gurdwara Parbandhak Committee.

Pir Atharul Qadri said the Madina Charter provided that disputes related to Jews’ faith would be resolved according to their religious law or shariah. That provided a fundamental principle for treatment of minorities in an Islamic state.

Professor Syed Akbar Abbas was of the view that lack of education and understanding of other religions is a basic hurdle in establishing harmony among followers of different faiths.

Bishop of Lahore Irfan Jameel said government and civil society should establish common study centers for followers of all religions where they could interact and understand one another’s religion. He said we need to promote ‘acceptance’ instead of ‘tolerance’ because the former is more effective in establishing pluralism. He emphasized the need for developing social welfare programmes in education and health sectors that should involve followers of all religions. He said we should promote Pakistani nationalism and also secularism instead of religion-based identities.

Sardar Sham Singh said culture can become a great connector among followers of different religions in Pakistan.

Dr. Qibla Ayaz appreciated the efforts by religious political parties in Pakistan to extend their membership to minorities and establish minority wings.

Pakistan’s Evolving Militant Landscape: State Responses and Policy Options

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Pakistan is a multi-cultural, multi-ethnic and multi-religion society. Diversification is the strength and beauty of democracy. Pakistan has emerged as a mature and responsible state. The leadership in Pakistan is visionary and capable. Pakistan has four provinces with their own identity, many ethnic groups with their own traditions and culture, and several religions with full freedom.

The state religion in Pakistan is Islam, which is practiced by 96.28% of the population. Freedom of religion is guaranteed by the Pakistani constitution, which established a fundamental right of Pakistani citizens, irrespective of their religion, to equal rights. The remaining 4% practice Hinduism, Christianity, Ahmadis, Sikhism, and other religions.

Christians make up 1.6% of Pakistan’s population, which becomes roughly 4 million. The majority of the Pakistani Christian community consists of Punjabis who converted during the British colonial era and their descendants. Pakistani Christians mainly live in Punjab and in urban centers. There is also a Roman Catholic community in Karachi which was established by Goan and Tamil migrants when Karachi’s infrastructure was being developed by between the two World Wars. A few Protestant groups conduct missions in Pakistan. There are few Orthodox too and some migrated from India.

The number of Churches in Pakistan are in several thousand. Only in Islamabad, which is a small city with a total population of 1 million, and 150 thousand Christians only. There exit around 40 Churches of various sizes. Some of them are quite big while few are small but the majority are well in medium-sized.

It is the season for Christmas, Christians are celebrating it with full religious freedom and enjoying the seasons. While Muslims also enjoy the big sales and discounts offered on the occasion of Christmas and New Year season. It is a festival moot in Pakistan and can be witnessed everywhere.

Christians have played an important role in Pakistan, since the freedom movement, partition of sub-continent and later on in the socio-economic development of Pakistan. Christians have been serving in the high positions of the Government of Pakistan, especially their role in defense services is always lauded. Bagwan Das, a Hindu has served the most powerful post in Pakistan as Chief Justice of Pakistan. Sikhs are serving in the Defense services of Pakistan and contributing a positive role.

All religions are living a peaceful life under the protection of the Pakistani constitution. The Constitution of Pakistan protects the basic right of its citizens irrespective of their religion. However, a soft corner exists for minorities in the Government of Pakistan. The government provides them extra facilitations and concessions in many respect. Just like, extra holidays on their religious festivals like Hindu enjoy an official holiday on Diwali and other important festivals, Sikhs enjoy extra holidays for Besakhi, etc., and Christians enjoy extra holidays on Christmas and Easter, while Muslims do not have such holidays. But minorities also avail the Muslim Holidays equally. 

Some of the Hindu Temples, Gurdawars and Churches are donated or maintained by the Government funding and some of these are built by the Government of Pakistan. Or at least, the land is provided by the Government of Pakistan free of cost. In Islamabad, several Churches were built by Government Funding and handed over to local Christian communities. Of Course, some of the Churches were built under British rule pre-independence. However, the Government of Pakistan provide them funds for repair and maintenance and routine operation, while managed by local Christian communities independently.

There exist several missionary schools and hospitals, where the Christian community get admission on priority and Muslims can be entertained if space is available. In Christian’s localities in Islamabad, the land is provided by the Government of Pakistan free of cost, while utilities like Gas, Water, Sanitation and Electricity is provided on priority.

Pakistan is a country with 96% population Muslim, bans the use of Alcohol, but minorities are exceptions and provided licenses and special quotas.

In the Pakistani educational system, there is a provision for non-Muslims to choose the subjects which suit them and their religion.

Generally speaking there is no discrimination against any religion in Pakistani society and certainly no discrimination officially at all. However, the criminals exist in any religion and culture, in any nation. If some Muslim commit crime against any minority, Pakistani courts provides them justice. Law enforcement agencies are there to provide them full protection. There is so much evidence where Pakistani courts and law has sided with the minorities.

However, some times, few individuals in order to take asylum in the developed world, fabricate fake stories and Western media project such as fake stories. It is understood, that Pakistan is undergoing an imposed hybrid war by the few Western nations and Western media is availing all avenues to coerce Pakistan. But, sensible people can differentiate between fake propaganda and the actual facts on the ground. In fact, Western media is no longer credible, as it is being used as a tool in some of the Government’s hands to achieve their strategic goals only.

The recent opening of Kartarpur Corridor for Sikhs between India and Pakistan, which facilitates 150 Million Sikhs around the World, is a very good example of Pakistan’s vision on religious freedom.

The US puts Pakistan on Watch List of countries which lacks religious freedom, is not less than a joke. It is only an act to put Pakistan under pressure and leveraged while negotiating with Pakistan. While the ground realities are completely opposite. The society is in harmony and living together for 7 decades. Pakistan is country where the degree of freedom is much more than any other country on the world. The US keeps its eyes closed on Indian official discrimination against its minorities, human rights violations in Kashmir, Israel’s brutality in Palestine. and its own act of brutality in Iraq, Libya, Ukraine, Latin America, Syria, Afghanistan and other parts of the world. The discriminatory legislations in the US to bar few countries, based on their religion is worst example of racism.

Trust, ill-motivated–designs of a few Western powers will not succeed and sensible individuals and nations, understands the facts and may not buy fake stories and negative propaganda.

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Interfaith Harmony in Pakistan: An Analysis

• Muqarrab Akbar , Hafsa Yaseen
• Published 30 March 2020
• Political Science

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Impact of state policies on interfaith relations in pakistan, severity and reasons behind religious intolerance in pakistan: perceptions of sunnis, shias, ahmadis, and christians, prudence and parsimony: a regional perspective, recommendations for policy makers, related papers.

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• Representation of National Heroes in English Language Textbooks Taught at Government Higher Secondary Schools of Sindh, Pakistan Education and Linguistics Research ISSN 2377-1356 2018, Vol. 4, No. 2 Representation of National Heroes in English Language Textbooks Taught at Government Higher Secondary Schools of Sindh, Pakistan Abdul Razaque Lanjwan Jat English Language Development Centre, Mehran University of Engineering & Technology, Jamshoro, Pakistan Habibullah Pathan English Language Development Centre, Mehran University of Engineering & Technology, Jamshoro, Pakistan Syed Waqar Ali Shah English Language Development Centre, Mehran University of Engineering & Technology, Jamshoro, Pakistan Received: July 7, 2018 Accepted: September 4, 2018 Published: September 6, 2018 doi:10.5296/elr.v4i2.13612 URL: https://doi.org/10.5296/elr.v4i2.13612 Abstract Textbooks are not only to read but also inculcate values, virtues and norms of society given in the curriculum. Basically, the curriculum of Pakistani curriculum is broadly based on celebration of history that is taught in different subjects such as, Islamic studies, social studies, languages and Pakistan studies. These all textbooks have been used as a tool to propagate and promote national identity while representing stories of national heroes. These heroes carry certain hidden and intended ideologies. The aim of this research is to explore the textual and visual representation of national heroes of Pakistan who are portrayed in English language textbooks prescribed by Sindh Textbook Board taught in public higher secondary schools. Furthermore, this paper discusses the different elements such as; language, theme, writer’s objectivity, use of visuals, and certain ideas in order to explore the hidden ideologies behind representing national heroes. They make students patriotic, nationalistic, militaristic and religious which cause manipulation and exploitation of religion, misinterpretation and 25 http://elr.macrothink.org Education and Linguistics Research ISSN 2377-1356 2018, Vol. [Show full text]
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• Political Role of Religious Communities in Pakistan Political Role of Religious Communities in Pakistan Pervaiz Iqbal Cheema Maqsudul Hasan Nuri Muneer Mahmud Khalid Hussain Editors ASIA PAPER November 2008 Political Role of Religious Communities in Pakistan Papers from a Conference Organized by Islamabad Policy Research Institute (IPRI) and the Institute of Security and Development Policy (ISDP) in Islamabad, October 29-30, 2007 Pervaiz Iqbal Cheema Maqsudul Hasan Nuri Muneer Mahmud Khalid Hussain Editors © Institute for Security and Development Policy Västra Finnbodavägen 2, 131 30 Stockholm-Nacka, Sweden Islamabad Policy Research Institute House no.2, Street no.15, Margalla Road, Sector F-7/2, Islamabad, Pakistan www.isdp.eu; www.ipripak.org "Political Role of Religious Communities in Pakistan" is an Asia Paper published by the Institute for Security and Development Policy. The Asia Papers Series is the Occasional Paper series of the Institute’s Asia Program, and addresses topical and timely subjects. The Institute is based in Stockholm, Sweden, and cooperates closely with research centers worldwide. Through its Silk Road Studies Program, the Institute runs a joint Transatlantic Research and Policy Center with the Central Asia-Caucasus Institute of Johns Hopkins University’s School of Advanced International Studies. The Institute is firmly established as a leading research and policy center, serving a large and diverse community of analysts, scholars, policy-watchers, business leaders, and journalists. It is at the forefront of research on issues of conflict, security, and development. Through its applied research, publications, research cooperation, public lectures, and seminars, it functions as a focal point for academic, policy, and public discussion. This report is published by the Islamabad Policy Research Institute (IPRI) and is issued in the Asia Paper Series with the permission of IPRI. [Show full text]
• The Role of Faith in the Charity and Development Sector in Karachi and Sindh, Pakistan Religions and Development Research Programme The Role of Faith in the Charity and Development Sector in Karachi and Sindh, Pakistan Nida Kirmani Research Fellow, Religions and Development Research Programme, International Development Department, University of Birmingham Sarah Zaidi Independent researcher Working Paper 50- 2010 Religions and Development Research Programme The Religions and Development Research Programme Consortium is an international research partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: z How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? z How do religious values and beliefs and religious organisations influence the relationships between states and societies? z In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals? The research aims to provide knowledge and tools to enable dialogue between development partners and contribute to the achievement of development goals. We believe that our role as researchers is not to make judgements about the truth or desirability of particular values or beliefs, nor is it to urge a greater or lesser role for religion in achieving development objectives. Instead, our aim is to produce systematic and reliable knowledge and better understanding of the social world. The research focuses on four countries (India, Pakistan, Nigeria and Tanzania), enabling the research team to study most of the major world religions: Christianity, Islam, Hinduism, Sikhism, Buddhism and African traditional belief systems. [Show full text]
• History of Sectarianism in Pakistan: Implications for Lasting Peace al Science tic & li P o u Asma and Muhammad, J Pol Sci Pub Aff 2017, 5:4 P b f l i o c Journal of Political Sciences & Public l DOI: 10.4172/2332-0761.1000291 A a f n f r a u i r o s J Affairs ISSN: 2332-0761 Research Article Open Access History of Sectarianism in Pakistan: Implications for Lasting Peace Asma Khan Mahsood* Department of Political Science, Gomal University, Dera Ismail Khan, KPK, Pakistan *Corresponding author: Asma Khan Mahsood, Department of Political Science, Gomal University, Dera Ismail Khan, KPK, Pakistan, Tel: +92 51 9247000; E-mail: [email protected] Received date: June 20, 2017; Accepted date: September 20, 2017; Published date: September 26, 2017 Copyright: © 2017 Asma Khan Mahsood, et al. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract Sectarianism is an issue that is badly damaging the society. In history we will find many of its instances but since the last three decades the pattern of events highlights that the issue has becomes intricate. The society of Pakistan is by and large divided on ethnic basis and sectarian divide further added fuel to the fire. This issue is badly damaging the society on economic political as well as on societal basis. The implications of sectarian violence are posing great threats to the peace process in the country. This intricate issue demands clarity and comprehension. Keywords: Pakistan; Sectarian violence; Government; Religion; ALLAH and his Messenger Muhammad (SAW) [2]. [Show full text]
• Secularism: an Option for Pakistan International Journal of Business and Social Science Vol. 2 No. 3 [Special Issue - January 2011] Secularism: An Option for Pakistan Dr Huma Baqai Associate Professor and Chairperson of Social Sciences Department Institute of Business Administration, Karachi, Pakistan. E-mail: [email protected] Introduction Religious Extremism and Exclusivity are on the rise in Pakistan. Religion triggered violence has claimed over three thousands lives in the last two decades and disrupted thousands more and continues to haunt the lives of people in Pakistan (see the table no.1) Religious minorities have become a threatened entity. This phenomenon is not limited to Non-Muslim religious entities like Hindus, Christians, Ahmedis and others which only constitute about three percent of the population. It also impacts Shia’ites who are targeted and killed on a regular basis and make up about 20 percent of the population. Even within the majority Sunni Sect (77 Percent) there are several sub sects who follow different methodologies and practices and consider others deficient and flawed (see the chart below). Religious occasions and festivals like Muhram and Rabi-ul-Awal and even the Eids are marred by violence or threats of violence. Religion in Pakistan has become a source of conflict and insecurity. May be it is time to reevaluate the role of religion in the lives of the citizens of Pakistan and its hold on the apparatus of the state. Source: http://www.infobarrel.com/Islam (Last accessed on Nov. 25, 2010) Sectarian Violence in Pakistan: 1989-2010 Prior to 1980 there was a tendency to down play the force of religion in politics. [Show full text]
• Pakistani Nationalism and the State Marginalisation of the Ahmadiyya Community in Pakistan Sadia Saeed: Pakistani Nationalism and the State Marginalisation of the Ahmadiyya Community in Pakistan Pakistani Nationalism and the State Marginalisation of the Ahmadiyya Community in Pakistan Sadia Saeed University of Michigan, Ann Arbor, USA Abstract This paper examines the relationship between nationalism, state formation, and the marginalisation of national minorities through an historical focus on Pakistani state’s relationship with the Ahmadiyya community, a self-defined minority sect of Islam. In 1974, a constitutional amendment was enacted that effectively rendered the Ahmadiyya community a non-Muslim minority, in spite of claims by the community that it was Muslim and hence not a minority. This paper attempts to account for this anti-Ahmadiyya state legislation by arguing that the genealogy of the idea of a Pakistani state is key for understanding the politics of exclusion of the Ahmadiyya community from ‘Muslim citizenship’ – that is, who is and isn’t a Muslim. Introduction This paper explores the relationship between nationalism, state formation, and the marginalisation of national minorities. In the literature on the nation and nationalism, the relationship between state formation and nationalist exclusions is often under-theorised, with the implicit assumption made that processes of nation building occur independently of the construction of state institutions. Many works have shown the pitfalls of this neglect by demonstrating that the articulation of nationalist ideologies, and the processes which take place in the national community as a result of such nationalisms, are either aided by, or are articulated in response to, the formation of state institutions and practices of social closure (Brubaker 1992; Balibar 2004; Omi and Winant 1994). [Show full text]
• The-Index-Of-Religious-Diversity-And-Inclusion-In-Pakistan-1.Pdf The Index of Religious Diversity and Inclusion in PAKISTAN An Exploratory Study with Initial Recommendations Copyright @ 2020 by Asif Aqeel Author: Asif Aqeel Research Oversight: Centre for Public Policy and Governance (CPPG) Editor: Asher John Research Assistants: Mary Gill, Basil Dogra Surveyors: Mary Gill, Sunil Gulzar, Basil Dogra, Asher Aryan Photo Credits: Saad Sarfaraz Sheikh All Rights Reserved First Edition Printed in Lahore, Pakistan Published by Centre for Law and Justice (CLJ) www.clj.org.pk For suggestions: [email protected] Contents Table of Contents Abbreviations 7 Acknowledgment 8 Executive Summary 9 Chapter1: Introduction 12 Chapter 2: Background 14 Chapter 3: Pakistan: The Land of Equalities 20 The Changing Status of Religious Minorities 23 Liaquat Ali Khan's Period and Religious Minorities 24 Creating New Constitution for Pakistan and Minorities 24 Ayub Khan's period and Minorities 25 Zulfikar Ali Bhutto's Period and Religious Minorities 26 Zia-ul-Haq's Period and Minorities 27 Restoration of Democratic Government and Minorities 28 Chapter 4: Rediscovering Jinnah's Inclusive Pakistan 31 Religious Minorities and Global Trends 31 Positive Developments since General Musharraf and Onwards 32 Political Participation 32 Minorities in Government 32 Education and/for Minorities 33 Celebrating Religious Festivals of Minorities 33 Recognizing the Role of Minorities in Nation Building 34 Judicial Activism and Minorities 34 Renovation of Worship Places 35 Speaking for Minorities 35 Safety of Religious Minorities 35 Economic [Show full text]
• The Politics of Space and the Creation of the Third: a Study of the Women's Parliamentary Caucus in Pakistan Sanam Ali Kalhoro The Politics of Space and the Creation of the Third: A Study of the Women’s Parliamentary Caucus in Pakistan Sanam Ali Kalhoro MA, Women’s Studies (expected) San Diego State University Thinking Gender 2014 Kalhoro 1 Introduction The body of literature on third world feminism, feminism in relation to Islam and the state, and theories of the “third space” are the theoretical underpinnings for this paper. Through this study I assert that the political history of Pakistan has created categories of strict binaries for women. For the reason that these binaries overlap a great deal they will be looked at under the overarching binary of religion and secularism. Within this binary exists the modern and cultural authenticity binary and the binary of the public and private. Though the binaries overlap they are all the result of particular political eras in Pakistan and so their distinction is important to note and will be done so throughout the paper. I believe that each binary represents a “space” and that women have become symbolic representations of each of these spaces. The creation of these binaries is what has fueled women’s movements and activism in Pakistan. Furthermore, I postulate that it is because of these binaries that women have sought a “third space”, which has not been successful in the history of the women’s movement in Pakistan. It is from this alternative space that they can seek justice within the legal framework, which heavily discriminates against women partially due to Islamic interpretations and patriarchal norms. How these two factors have shaped the legal system in Pakistan will be discussed in the section covering the political history. [Show full text]

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Interfaith Harmony in Pakistan: An Analysis

2020, Global Political Review

Pakistan is a religious and Islamic state. The religion followed in Pakistan is Islam with a proportion of 98% being a peaceful religion; it protects the rights of every individual without discrimination of any religion. The constitution of Pakistan also protects the rights of every citizen. In this paper, the researchers have tried to figure out the meaning of interfaith harmony and how state policies and state politicians are playing their role in promoting peace and harmony. Quantitative research method is followed by filling the questionnaires by the respondents mostly from the South Punjab region. The sample population was Muslims and Non-Muslims. In the end, researchers evaluated whether interfaith harmony prevails in Pakistan and nonMuslims and whether they can enjoy the same rights as the Muslim citizens of Pakistan.

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This piece of research work explains some of preliminary finding of social interaction and positivity in the harmony and cohesion between two different religion of Hindus and Muslims. The world of today is facing various kinds of problems. This is the cry of the hour to create a peaceful and harmonized life standard. The work makes an attempt to analyze the willingness in economic transaction and business. And highlight the positivity of respondents towards other religions followers. The association result showed that that relationship of social solidarity was significant (P=0.003) with the opinion of that respondents have relation with Hindu. Similarly significant relationship (P=0.020) was found between Hindus participation in economic activities leads interfaith harmony. This result concluded that there was peaceful and harmonized environment between Hindus and Muslims being living in the study area. The minority were fully enjoyed freedom and equality in Pakistan. On the bases o...

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The position of the minority has been discussed in the context of contemporary developments. The interfaith harmony between majority and minority is much significant in Khyber Pakhtunkhwa, Pakistan. The study focused to assassinate the interfaith harmony between Muslims and Hindus in district Swat of Khyber Pakhtunkhwa. The main aim of the study is to investigate that either there exists harmony between both faith holders or not. Stratified random sampling was utilized as a strategy for information assortment. The sample size of 210 respondents was determined as per criteria design by Sekaran. The study carried out a univariate analysis to determine the interfaith harmony in frequency and percentage. The study helps to produce an environment conducive to the arrangement of equivalent financial, instructive and work openings. The study serves as a social gospel for the majority and minorities to mold their behaviors and increase their tolerance and thus to ensure a peaceful survival ...

This piece of research work explains some of preliminary finding of social interaction and positively in the harmony and cohesion between two different religion of Hindus and Muslims. The world of today is facing various kinds of problems. This is the cry of the hour to create a peaceful and harmonized life standard. This work makes an attempt to analyze the willingness in educational activities. And highlight the positivity of respondents towards other educational setup and institution. The association result showed at the table that the relationship between separate educational institution and curriculum was significant (P=0.032) with social solidarity. However a non-significant (P= 0.738) relationship was found in regard to want combined educational institution in Pakistan in social solidarity. . Similarly a non-significant

Burjis, 2019

This research work investigated the interfaith harmony and social cohesion between two different religious followers of Hinduism and Islam in District Swat of Pakistan. The current world is facing various kinds of issues and challenges about interfaith harmony, peace, and social cohesion. The tool of data collection was interview schedule and chi square test was used for analysis to determine the level of association between the dependent and independent variable. The sample size of 210 respondents was selected as per criterion designed by Sekaran. This is need of the time to establish a peaceful and harmonised day to day life standard for all the segments of society. This research was an effort to analyse the willingness among the Hindus and Muslims for enhancing their tolerance towards each other’s social and cultural activities. It also aimed to highlight the positive approach of the respondents towards the participation in the socio-cultural activities of each other. The results of association of social cohesion showed non-significant relationship with an opinion that Hindu and Muslim communities should take part in socio-cultural activities, particularly the sports. Similarly, non-significant relationship was found based respondents’ data with an opinion that relations between Hindus and Muslims shall enhanced through participation in cultural and religious ceremonies. The result further concluded that there was peaceful and harmonised environment between Hindus and Muslims being living in the target area. The minorities were fully enjoying freedom and equality in District Swat. Based on the findings of the study, positive social interaction, mutual respect, positivity in thinking and positive role of local media have been recommended as policy guidelines for promoting inter-faith harmony.

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In modern ages, the nations, faiths and communities are more in need of better relationship, tolerance and peace from any other phase of the human history. Therefore, interfaith dialogue has become the most significant activity in this age of the conflict and clash. Due to its importance, many religious, non-religious even political parties have deeply involved in it. In Pakistani perspective, the Christian Study Center, Rawalpindi, has a historical role to promote Muslim-Christian Dialogue. The Christian Study Center, Rawalpindi, one of the major dialogue institutes in Pakistan has been busy in holding interfaith dialogue, meetings, workshops, seminars and conferences at national and international levels for the past 50 years. Definitely, this activity has some kinds of positive and negative impacts on Pakistani society. Therefore, Muslim and Christians have shown their concerns about modern interfaith dialogue movement for various reasons. In such a situation, the question arises whether these activities have any future hopes and impacts on the society and what are the chances of success taking into account their usual directions? What do scholars think about the future of interreligious dialogue in Pakistan? In this study, efforts are being made to evaluate the interfaith dialogue movement in Pakistan from futuristic perspective in the light of Muslim-Christian scholarly views. The analytical and critical research methodology was adopted in this study with qualitative approach. For data collection libraries, websites, journals, interviews and discussion methods were used.

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Dialogue among religions, as growing social need and tool for peace building, is coming on international limelight as response to intolerance and conflict. The phenomenon of interfaith dialogue is popularly carried out by sacred and religious leaders of varying faiths as being the most relevant stakeholders. This research was undertaken to explore the perspective of madrasa teachers about the need of interfaith dialogue in Pakistan. Male teachers of registered ahle-sunnat madaris in south Punjab constituted the population of the research study. 325 respondents were included in study by employing availability sampling technique. Five-point likert scale questionnaire was used to collect data. It was found from the results that teachers of madaris did not perceive interfaith dialogue as only step towards promotion of peace. Absence of interfaith dialogue has nothing to do with the phenomenon of terrorism, came up as opinion of madrasa teachers but in contrast some teachers took interfa...

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Religious harmony performs a key role in preserving political and worldwide stability. Internationally it's far crucial to stay in a non-violent and harmonious environment, mainly in a society composed of believers of various races and religions. Relations among religions are normal. Failure to hold religious harmony can plunge society into battle and chaos. Therefore, the cause of this newsletter is to record in element the elements that affect the sustainable harmony among multi-religious societies. The record additionally emphasized that elements including acceptance, knowledge, cooperation, fairness, and justice are crucial elements in preserving religious harmony. Therefore, this paper pursuits to shape a solid idea of multi-sectarian harmony in society. It must additionally contribute to the improvement of a multi-religious society. Try to

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Religious harmony in Pakistan

Our dear homeland Pakistan is the most important country in the Islamic world and the first nuclear power in the Muslim world. For the last four decades, Pakistan has been facing multiple challenges and its adversaries have been trying to portray it as a weak state that relies on others for its survival. Indeed for a long time, Pakistan has been the victim of terrorism and sectarian violence, but that is now history. Whatever conspiracy is peddled against Pakistan, the reality is that it has successfully defeated terrorism. Though Pakistan is now 90 percent out of the terrorism mess, international terrorist groups in Afghanistan are still conspiring to target Pakistan. These terrorist organisations have been conspiring against Pakistan with Indian support. There are currently being reorganised by India but Pakistan’s security agencies are constantly thwarting their conspiracies. The present government has a clear policy from day one to eradicate the menace of extremism and terrorism from Pakistan and make it a peaceful, stable and tolerant country. It would not be wrong to say that the official status of Madaris education has been formally recognised after seventy years. In the past, the degrees of Madaris Educational Boards were recognised only as honorary degrees and were considered equivalent to MA Islamic Studies or MA in Arabic, that too by a few government departments. Many simply did not recognise them. However, as a result of continuous negotiations with state officials, not only has the registration issue of seminaries been sorted out, it was also decided that along with the religious education Madaris will also impart conventional education up to Intermediate. It was also decided that the government would not interfere in the affairs of the seminaries and their curriculum unnecessarily. The Prime Minister of the Islamic Republic of Pakistan, Imran Khan, has appointed me as the Special Representative for Religious Harmony and the Middle East. I have been assigned a special duty to promote and strengthen religious harmony and begin an interfaith dialogue with key stakeholders, to dispel misconceptions related to Pakistan and Islam. Alhamdulillah, Pakistan is today one of the safest countries for minorities. Look at India where minorities are in perpetual danger. More than 2,000 churches, hundreds of gurdwaras and mosques have been targeted. Massacres of minorities and forced conversions have become a routine matter in India. Also what is happening to Muslims in Europe, the United States, and the United Kingdom under the guise of Islamophobia is no secret. With the praise of Allah, protection of the rights of minorities in all walks of life according to the Constitution of Pakistan is being ensured in every possible way. During the last three months, issues of forced conversion, forced marriage and blasphemy have been closely watched, and in case of any complaint, the matter was resolved immediately. In this regard, I can responsibly say that Pakistan has no major issue related to the rights of minorities. Most of what we hear is propaganda. Nevertheless, we still are vigilant and ready to solve the problem. How the Ulema-e-Islam and the ‘Khatam-e-Nabowat Lawyers Forum’ reacted to the false accusation of blasphemy against six Christian workers in Lahore was a step in the right direction. The religious scholars and the lawyers have also agreed that in the event of misuse of the blasphemy law, not only will the attempt be stopped but action will also be taken against the perpetrator. Despite the outbreak of the corona pandemic, Christians were provided full security during their festivity days, especially on Christmas. A function was also held in the Presidency to send a clear message that the protection of the rights of all Pakistanis, as enshrined in the Constitution, is the responsibility of the state. Those who attacked the Hindu temple in Karak had been arrested. Not a single voice from across the country was raised in their support while the religious scholars have demanded full action against the perpetrators. Prime Minister Imran Khan had taken a personal interest in the arrest of the accused involved in the Karak incident. Similarly, the Chief Justice of Pakistan also ordered the Temple without delay. All these actions show that the state is seriously protecting the rights of minorities. As the Special Representative of the Prime Minister of the Islamic Republic of Pakistan, my office is working round the clock to address the grievances of Muslims and non-Muslims alike. Progress is being made to establish interreligious and interfaith harmony councils at the union level to resolve issues at the local level. We are also working to bring an end to the culture of hate speech and writings. Although the Muttahida Ulema Board Punjab has been working on it for a long time, with the coordinated effort of concerned departments, the trend shall now be spread across the country. This article will not be complete without mentioning the continuous persecution of Hazara community members in Machh, Balochistan. They have been the victims of terrorism for a long time and the role of anti-Pakistan forces is clear in these instances. India is supporting ISIS and Pakistan’s banned organisations in Afghanistan. ISIS has claimed responsibility for terrorism in Machh, Balochistan. Although some internal and external elements tried to spread hatred and politicise the tragedy, the Hazara community leaders, scholars and elders, and the government of Pakistan not only thwarted it but for the first time, the government solved the problems of the Hazara community by signing a written agreement on the instructions of Prime Minister Imran Khan. We strive to welcome positive criticism and respond effectively to unwarranted propaganda, be it on issues of minorities or the problems of Pakistanis in the Middle East. It is our utmost priority and first responsibility to resolve all these issues. Insha Allah, I will soon write on the government’s goals and our efforts in the Middle East.

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