Politicization of Religion In Pakistan
- Religion's role in Pakistani politics has often been exploited for political gain, leading to increased sectarian violence and social division.
- General Zia ul Haq's Islamization policies, like the Hudood Ordinance and Blasphemy law, exacerbated gender inequality and allowed for personal grudges to be settled through religious accusations.
- Educational reform is crucial to counter religious exploitation, as an informed populace can resist manipulation by political leaders and ideologues.
Politicization of religion is deemed as one of the fundamental contrains behind Pakistan’s political instability as religion has played a central role in determining the political landscape of the state. Since its inception, there has been a strong hold of religion in Pakistani politics, owing to the country’s creation on the basis of religious identity. The division of Muslims and Hindus as two incompatible factions with different cultures, customs and values, led to the formulation of ‘two nation theory’ by Muslim leadership of India. This in turn, promulgated religion as the fundamental marker of Pakistani identity. The legacy continues to the post-partition scenario.
There are two contrasting interpretations of the emphasis of religious identity by the nation’s founder Muhammad Ali Jinnah. Those with secular inclinations have offered a similar prism to view the incorporation of religion in pre-partition political struggle. A prominent writer and historian Ayesha Jalal, views Jinnah’s take on Muslim identity as a political one. She proposes that in emphasizing the Muslim identity of the Indian Muslims, he intended to invoke their political existence as a distinct nation, lest they are reduced to a minority. Pointing at Quaid’s famous address to the first constituent assembly on August 11, 1947, the detractors of religious-politics alliance, highlight the secular intentions of the leader in his words,
‘You are free to go to your temples, your mosques or any other places of worship in this state of Pakistan. You may belong to any religion, cast or creed…that has nothing to do with the business of the state…’
Jinnah’s idea of Muslim state was based on the Islamic ideals of equality, justice and fair play as evident in his speech at the opening ceremony of the State Bank of Pakistan in July, 1948. On the contrary, the staunch Islamic character of the Pakistani state is emphasized through the two nation theory often referred to as the ideology of Pakistan. Regardless of the motivations behind religious invocation of pre-partition Muslims, the post-partition consequences of intertwining religion and politics have been dismal.
Religion has often been exploited for political purposes in Pakistan, serving as a potent tool for mobilizing support among the uninformed masses. Politicians have repeatedly used it to their advantage. A notable example is Zulfiqar Ali Bhutto’s populist strategy during the first general elections in 1970, by using islamic rhetroics for political gains resulting in severe consequences. This tactic led to a surge in sectarian violence against minorities, causing Pakistan to lose numerous intellectuals to this religious manipulation.
Much greater damage was yet to come during the martial law of General Zia ul Haq. Under the guise of Islamization, he introduced several regressive constitutional propositions like Hudood Ordinance and Blasphemy law; the contemporary society is witnessing dozens of mob linching, in monthly basis becuause of those skewed laws. Mandating four male witnesses to an offence of rape, made it practically impossible for the victims to report the crime, resulting into the exacerbation of gender inequality are some of the repercussions of politicization of religin in Pakistan. Lack of accountability has made it extremely convenient to square personal grudges through such allegations.
Furthermore, exploitation of Islamic narrative has strengthened the local interest groups, thereby weakening the state. Frequent sit-ins by a specific religiou group during recent years, for political gains have repeatedly disrupted peace of twin cities through roadblocks and suspended businesses. Yet, the exploitation continues. almost all the political leaders, have refused to hang back in taking advantage of the Islamic ideology by promising to enact Islamic ideals and values in the state. Such a lose-ended use of religion in political rhetoric has left a negative mark on both the society and public psychology. The political faction has failed to realize that Islam as a religion is not a uniform phenomenon in Pakistan. With various groups upholding diverse versions of Islam, the divide has widened along sectarian and religious line, adding to the plight of religious minorities.
This easily- conceivable exploitation of both the religion and the masses hints at the underlying issue of literacy. With literacy rate doddering at a mere 59%, there is little culture of informed debates and constructive criticism. The textbooks are brimming with ideological content rather than opportunities of critical thinking. Consequently, the religion which was supposed to serve as a consolidating force for a diverse polity as Pakistan, has become divisive. Sectarian and ideological differences have taken lead against sentiments of nationalism. An educational reform is needed to curb the problem. With masses being informed, the risk of exploitation can be significantly reduced.
Religion is inherently peaceful, aimed at fostering tolerance and acceptance for diversity. It is the piecemeal manipulation of it by ideologues and political maneuverers that creates problem. Informed masses can effectively shield against such exploitations. It is the lack of adequate knowledge that makes people vulnerable to the local self-proclaimed ideologues. Hence, education is the way forward to curb social vices, including unabated manipulation of religion.
The author is a freelance writer.
