report
Religious Minorities in Pakistan
By Dr Iftikhar H. Malik
Acknowledgements
Minority Rights Group International (MRG) gratefully
acknowledges the support of all organizations and
individuals who gave financial and other assistance for this
report. Commissioning Editor: Shelina Thawer. Report Editor:
Katrina Payne.
The Author
Dr Iftikhar H. Malik is a Senior Lecturer in International History
at Bath Spa University College, Bath, UK. Since 1995, he has
taught courses on Asian history, imperialism and the
contemporary Muslim world. He has written numerous books,
papers and articles. His areas of research are mainly South
Asia - with special reference to Muslim politics - and
Pakistan, Muslim communities in the West, and the United
States of America150Muslim world relationship.
Minority Rights Group International
Minority Rights Group International (MRG) is a nongovernmental
organization (NGO) working to secure the
rights of ethnic, religious and linguistic minorities and
indigenous peoples worldwide, and to promote cooperation
and understanding between communities. Our activities are
focused on international advocacy, training, publishing and
outreach. We are guided by the needs expressed by our
worldwide partner network of organizations which represent
minority and indigenous peoples.
MRG works with over 130 organizations in nearly 60
countries. Our governing Council, which meets twice a year,
has members from 10 different countries. MRG has
consultative status with the United Nations Economic and
Social Council (ECOSOC), and is registered as a charity and
a company limited by guarantee under English law.
Registered charity no. 282305, limited company no. 1544957.
Note
There are no internationally agreed definitions of what
constitutes a minority. MRG's work focuses on non-dominant
ethnic, linguistic or religious communities. The use of the
term 'minority' in this report is not be taken as disregarding
the right to self-identification and the legitimate desire of
religious communities not to be identified as minorities.
169 Minority Rights Group International
All rights reserved
Material from this publication may be reproduced for teaching or for other non-commercial purposes. No part of it may be
reproduced in any form for commercial purposes without the prior express permission of the copyright holders.
For further information please contact MRG. A CIP catalogue record of this publication is available from the British Library
ISBN 1 897693 69 9 Published September 2002. Typeset by Kavita Graphics. Printed in the UK on recycled paper. Cover
Photo A Christian boy traumatised after his village, Shantinagar, was attacked. Piers Benatar/Panos Pictures. Religious
Minorities in Pakistan is published by MRG as a contribution to public understanding of the issue which forms its subject. The
text and views of the author do not necessarily represent in every detail and in all its aspects, the collective view of MRG.
Contents
Map 2
Preface 3
Politics of pluralism 4
Jinnah146s vision, and the basis for its undoing 6
Military and politics in Pakistan 8
Minorities in Pakistan 10
Pakistan146s Constitutions, minorities and exclusion 14
The reversal of Jinnah146s ideal 17
Minorities and institutional segregation 22
Conclusion 26
Recommendations 28
Relevant international instruments 29
Notes 30
Bibliography 32
Religious Minorities in Pakistan
By Dr Iftikhar H. Malik
100 0 400 Miles
600 Kms 0 100
200 300
200 300 400 500
International boundary
Provincial boundary
Disputed boundary
Indus
Islamabad
Bahawalpur
Multan Quetta
Hyderabad
Gujranwala
Peshawar
Sukkur
Rawalpindi RawalpindiRawalpindi
Faisalabad
Lahore
Karachi
Indus
SINDH
PUNJAB
JAMMU
&
KASHMIR
N.W.F.P.
BALOCHISTAN
Arabian Sea
INDIA
CHINA
AFGHANISTAN
TURKMENISTAN
UZBEKISTAN
TAJIKISTAN
KYRGYZSTAN
RUSSIA
IRAN
PA K I S TAN
The boundaries shown on this map do not imply any official endorsement,
they are for illustrative purposes only.
Pakistan and its neighbours
2 RELIGIOUS MINORITIES IN PAKISTAN
RELIGIOUS MINORITIES IN PAKISTAN 3
Recent massacres of religious minorities in Pakistan have
focused new attention on the predicament of minorities
in a country which is generally perceived to be a homogeneous
Muslim nation. This report describes Pakistan146s
ethnic and religious minorities, and highlights its rich cultural
diversity. There are five major ethno-regional
communities in Pakistan: Baloch, Muhajir, Punjabis,
Pushtuns and Sindhis, as well as several smaller groups.
There are also religious and sectarian groups such as
Ahmadis, Christians, Hindus, Kalasha, Parsis and Sikhs,
and Shia Muslim sects including Ismailis and Bohras.
Almost half of Pakistan146s history as a modern nation
has seen military rule. In analysing the status of Pakistan146s
religious minorities, this report details the challenges they
face as citizens. The role of the military, the political use
of religion by governments and a weak civil society, all
pose enormous challenges to minorities in Pakistan.
Demands for greater autonomy by the major ethnic
groups have, over the years, provoked severe government
repression. At the same time, non-Muslim minorities have
continued to be the victims of particularly harsh religious
laws. The system of separate electorates, which was in
place until recently, confined non-Muslims and some
Muslim groups to second-class citizenship, and undermined
their claim for equal rights. Successive
constitutional amendments and other legislation 150 particularly
during the Zia ul-Haq government 150 deprived
Ahmadis of religious freedom.
An amendment to Pakistan146s Penal Code decreed the
death penalty for anyone denigrating the name of the
Prophet Muhammed. Indiscriminate and pernicious use
of this blasphemy law, particularly against Christians and
Ahmadis, continues to violate their rights as citizens.
Minorities in Pakistan also continue to be victims of sectarian
violence by extremist Sunni groups. There have
been frequent clashes between Sunni and Shia groups
across the country. In the province of Sindh, Sindhi-
Muhajir clashes have claimed hundreds of victims.
Legislation and action by successive governments has
failed to put an end to sectarian violence.
Similarly, the status of women in Pakistan has been
the subject of much debate and controversy. Efforts to
introduce Islamic law have resulted in discrimination
against women. At the time of writing this report, there
continue to be incidents of extreme violence against
women based on local, customary or tribal law. Women
remain a vulnerable group in Pakistan with inadequate
legal protection to safeguard their rights.
Events within and beyond the region have influenced
developments in Pakistan. The decision of the military
regime to join the USA-led coalition against terrorism has
provoked popular resentment and an internal backlash by
extremist groups with renewed violence in many parts of
the country. Efforts to rein in militant elements and provide
security for all citizens, particularly minorities, seem
inadequate and ineffective. Against this background, the
need to ensure protection of minority rights is compelling.
Pakistan is yet to ratify the International
Covenant on Civil and Political Rights and the International
Covenant on Economic, Social and Cultural
Rights, among other human rights instruments.
This report on minorities in Pakistan is therefore timely
and of direct relevance to the international community
and agencies concerned about South Asia in general and
Pakistan in particular. It is hoped that this report will
enhance and deepen understanding regarding religious
minorities in Pakistan, and the need for the protection of
minority and gender-based rights across communities. The
author, Dr Iftikhar Malik, links the marginalization of
Pakistan146s minorities with its socio-cultural and political
history. With general elections due this year, it is hoped
that a government with a new democratic mandate will
review all discriminatory legislation, uphold the principle
of equal citizenship enshrined in Pakistan146s original Constitution
and take effective action to curb sectarian violence.
Defending the principles of equal citizenship and
non-discrimination, and disallowing the use of religion
to violate the rights of non-Muslim and non-dominant
Muslim citizens, must be priorities for any new government.
This is perhaps the only way to protect Pakistan146s
ethnic and religious diversity, and the security of future
generations.
Preface
Mark Lattimer
Director
August 2002
4 RELIGIOUS MINORITIES IN PAKISTAN
Politics of pluralism
Pakistan is an immensely plural country characterized by
religious, sectarian and ethno-linguistic diversities. It is an
overwhelmingly Muslim community with more than 90
per cent of its 142 million1 inhabitants adhering to Islam,
yet they belong to several doctrinal groups. Sunni Muslims
are in the ascendant, with Shia Muslims and Zikris facing
discrimination. In 1974, the Pakistani National Assembly
declared Ahmadis 150 also called Qadianis 150 a non-Muslim
minority. There are several Christian denominations,
Bahais, Buddhists, Hindus, Jains, Kalasha, Parsis and Sikhs
who identify themselves as as non-Muslim Pakistanis.
While most Pakistanis converse in or understand Urdu
150 the national language 150 it is the first language of only c.
10 per cent of the population, while others speak regional
languages such as Balochi, Punjabi, Pushto and Sindhi,
among others. The Urdu-speakers are mainly immigrants
from India or their descendants who, at the time of partition
in 1947, opted for this predominantly Muslim
homeland and left the Hindu-majority India. Partition
and more recent migrations have greatly contributed to
Pakistan146s socio-cultural and ethnic plurality.
Migrations and diversity
Around 2500 BCE, present-day Pakistan was the heartland
of the Indus Valley civilization. This included invaders and
immigrants from the neighbouring western regions and
elsewhere who had migrated into the region. Around c.
1500 BCE, the Dravidians 150 generally believed to be the
indigenous peoples of the Indus Valley 150 were overpowered
by Aryan invaders from Central Asia who established the
145Hindu146 Vedic era.2 Subsequently, this region became the
centre of the Buddhist and Zoroastrian civilizations, latterly
to be recaptured by the Hindu ruling dynasties. The Greek
invasion in the early-fourth century BCE was followed by
invasions of various Central Asian tribes until the Arabs,
Iranians and Turks established a 1,000-year Muslim period
in South Asia. During the fifteenth and sixteenth centuries,
Sikhism 150 a religion proposing a kind of synthesis between
Islamic Sufism and Hinduism 150 emerged in Punjab (in the
heart of the Indus Valley) and established its holy places in
Amritsar and Lahore. The advent of the European powers
added a new dimension to the South Asian sub-continent
with missionaries introducing various Christian denominations.
The interaction between the Indian and European
cultural groups, and the primacy of British power, led to
serious soul-searching among the South Asian religious
communities.3 Consequently, several reform movements
emerged that led to new groups among the Hindu, Muslim,
Sikh and other religions.
Ecologically, Pakistan is characterized both by diversity
and unity. Within the Indus Valley150Himalayan ecosystem,
there are various sub-systems: mountains in the extreme
north, the tropical middle plains and the arid south-west.
These different terrains 150 accounting for the Karakoram,
Hindu Kush and Suleiman mountains; Punjab and upper
Sindh146s plains; and Balochistan146s deserts 150 retain agrarian
and pastoral communities, although demographically the
alluvial plains account for more than 70 per cent of the
country146s population. The urban centres of Faisalabad,
Karachi, Lahore, Peshawar and Quetta have ethnically
mixed communities, but in the rural and tribal areas the
local caste-based hierarchies dominate. The urban areas
account for c. 40 per cent of Pakistan146s population. The
provinces of Punjab and Sindh are the most densely populous,
due to their growing urban economies and
long-established agricultural potential. The North-West
Frontier Province (NWFP) and Balochistan remain
sharply divided between tribal and urban communities.4
In addition to linguistic and regional diversities, there
are demographic changes in Pakistan146s recent history that
make it harder to demarcate clear-cut ethnic boundaries.
Since the late 1960s and early 1970s, following the Green
Revolution,5 and with greater social mobility and economic
interdependence, the ethnic boundaries have
become further blurred. Thus, despite the apparent
homogeneity each of the four provinces of Pakistan 150
Balochistan, NWFP, Punjab and Sindh 150 their towns and
cities have become immensely plural. Interestingly, the
145traditional146 ethnic movements like those for145Pushtoonistan146
(a separate homeland for Pushtuns), and 145Greater
Balochistan146 (a separate state inclusive of Balochi regions
in Afghanistan, Iran and Pakistan) have subsided, while
new ethnic configurations have evolved, such as the
Muhajir identity of Urdu150speakers 6 in urban Sindh, as
espoused by the Muhajir Qaumi Movement (MQM).
Partition and demographic
changes
In 1947, Pakistan146s independence led to c. 14 million
people moving across the borders, with Pakistan receiving
more than 8 million Muslims from all over India. Most
came to West Pakistan (present-day Pakistan) with l.2
RELIGIOUS MINORITIES IN PAKISTAN 5
million moving into East Pakistan (present-day
Bangladesh). Most of West Pakistan146s Hindus and Sikhs
left for India, while several Hindu communities in East
Bengal stayed until subsequent events forced their
migration. Balochistan, East Bengal and Sindh were less
affected by the communal riots accompanying partition
and therefore there were fewer incentives for non-Muslim
Pakistanis to migrate. The Indo-Pakistan discord
over the former princely state of Kashmir not only
brought Kashmiri refugees into Pakistan but also made
it difficult for many non-Muslims to stay on in Pakistan.
The emigrations of individual Hindu families from East
Pakistan to India continued into the 1950s. By the late
1950s, some South Asians had begun to emigrate to the
United Kingdom (UK), but this did not lead to any
major decrease in the population.
Partition had left Muslims divided between India,
and East and West Pakistan 150 although Hindus and
Sikhs largely remained in India. Christians were also
seriously affected. They were mainly concentrated in
Punjab, in northern India, which, religiously, was the
most plural of all the British provinces. Partition left
Punjabis divided by the Indo-Pakistani border. Muslims
had generally fled east Punjab after killings and mass
expulsions; similarly Hindus and Sikhs fled killings in
west Punjab. The migrations and the concurrent communal
killings involving mainly Hindus, Muslims and
Sikhs 150 especially in Punjab 150 have seriously impacted
on the regional politics of Pakistan and India.
The smaller minority communities, such as Buddhists,
Jains and Parsis 150 accounting for a few hundred
or thousand people in each case 150 were far less affected
by partition. Buddhists and Jains had traditionally been
concentrated in the regions that became part of India
and Parsis, despite a small presence in Karachi and
Lahore, generally remained outside the main communal
divide.
As far as the 565 princely states were concerned,
their plural societies were initially protected, but with
India and Pakistan146s desire for their integration (they had
had domestic autonomy under British rule), an enormous
amount of voluntary as well as forced population
transfers took place across the sub-continent. For example,
many Muslims from the princely states of Jammu
and Kashmir, Junagardh and Hyderabad moved to Pakistan,
whereas Bahawalpur and other such
predominantly Muslim states saw an outflow of Hindus
to India.
Following the civil war between East and West Pakistan,
and India146s intervention in 1971, East Pakistan
became the new state of Bangladesh, which led to more
trans-regional migration. While East Bengalis left West
Pakistan for Bangladesh, Pakistan accepted the repatriation
of several thousand Urdu-speaking East Pakistanis,
also called Biharis. Most of these new immigrants settled
in Karachi, increasing the number of Urdu-speakers in
urban Sindh. Following friction over the language issue
between Sindhis and Urdu-speakers in 1972 (both these
communities wanted their language to become the official
state language), Pakistan became reluctant to accept
any more 145stranded Pakistanis146 from Bangladesh. Informally,
however, many Biharis and Bangladeshis entered
Pakistan throughout the 1980s and mostly settled in
Karachi adding to its plurality.7
Since the 1980s there has been tension in Karachi
with the MQM, led by Altaf Hussain (now settled in
London), demanding more jobs and urban amenities for
Urdu-speakers. He also emerged as the champion of
Muhajir ethnicity, challenged by the Sindhi nationalists
as well as by the government in Islamabad. His intermittent
calls for strikes led to clashes with the security
forces. The MQM generally receives most of the Muhajir
vote, making it the third largest party in Pakistan
after Benazir Bhutto146s Pakistan People146s Party (PPP) and
Nawaz Sharif 146s Pakistan Muslim League (PML).8
In 1979, following the Iranian Revolution led by
Khomeini, and the Soviet invasion of Afghanistan,
refugees from these two neighbouring countries added to
Pakistan146s population. While some Iranians moved to the
West or elsewhere, more than 3 million Afghans lived in
Pakistan throughout the 1980s (and beyond). This concentration
of refugees has led to a variety of changes in
Pakistan in addition to the country146s greater involvement
in Afghanistan, whether in the resistance movement, or
as an ally of the West in its attacks on Afghanistan.
Many Afghan refugees have stayed on in Pakistan.9 In
the 1990s, richer Pakistani youths (particularly young
men) sought better prospects abroad.
In summary, therefore, Pakistan has had radical
demographic changes over the few decades of its existence;
their ramifications have fed into already highly
competitive and volatile inter-community relationships.
6 RELIGIOUS MINORITIES IN PAKISTAN
Jinnah146s vision, and the basis for
its undoing
Jinnah146s vision of a democratic
Pakistan
In the 1930s and 1940s, the demand for a separate Muslim
state evolved as a focal point for converging socioeconomic
forces, varying from economic improvement to
cultural and intellectual renaissance. For the emerging
Muslim elite in British India, Pakistan would offer a
cohesive, binding force, enabling disparate Muslim communities
to break free of permanent bondage to an
overpowering majority.10 To the landless peasants, it represented
a utopia, and for others it held the promise of a
trans-regional Muslim identity in a revivalist sense.11
Pakistan was envisioned as a progressive, democratic
and tolerant society, which, while retaining a Muslim
majority, would give equal rights to its non-Muslim citizens.
Without calling it a secular state, Jinnah and his
modernist Muslim colleagues believed that Pakistan
would improve its people146s socio-economic conditions,
and that people of all faiths and practices would continue
to live as equal citizens.12 On 11 August 1947, in his oftquoted
speech to the first Constituent Assembly of
Pakistan, Jinnah said:
145133 You are free; you are free to go to your temples,
you are free to go to your mosques or to any other
places of worship in the State of Pakistan. You may
belong to any religion or caste or creed 150 that has
nothing to do with the business of the State 133 We are
starting with this fundamental principle: that we are
all citizens and equal citizens of one State. 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 so in the religious sense because
that is the personal faith of each individual, but in
the political sense as citizens of the state.146
This is considered to be the charter of Pakistan and summation
of Jinnah146s views on the role of religion and the
state. Many of his colleagues shared his vision, unlike
several Muslim religio-political parties in India who felt
that the idea of Pakistan was an anathema because secular
and 145Westernized146 Muslims were fielding it. However, the
Indian Muslim majority voted for the Jinnah-led Muslim
League.13 But, over the succeeding decades, especially in
the 1970s and 1980s, the Pakistani state, rather than
guaranteeing equal rights and equal opportunities to its
Muslim and non-Muslim citizens, began to encourage
obscurantist forces. Why this major shift happened is of
critical importance.
There are several scholarly opinions about this change
in Pakistani official and societal attitudes. According to
some, the demand for Pakistan hinged on Muslim majority
provinces and used Islamic symbols, thus retaining a Muslim
majoritarian bias. This is a powerful argument: despite
the Muslim League146s assurances to minorities, its Muslim
credentials were pronounced both during the colonial and
national periods. Another view considers the enduring contest
between the religious and the liberal positions
regarding nationalism. Like the Muslim League and other
Islamic parties such as Jamaat-i-Islami (JI), the Indian
National Congress was arrayed against the Hindu
Mahasabah and other such fundamentalist groups. The
weakening of modernist forces from inertia, exhaustion or
disarray, allowed rival forces to seek power. As with the
Hindu Bharatiya Janata Party (BJP) in India, the Islamicist
forces in Pakistan have rewritten South Asian history to suit
their religious views. Others see the rise of unilateralism
over pluralism as being due to economic and political reasons.
To such analysts, the masses146 continued economic and
political disempowerment has given the opposing forces a
way in as they are proposing an alternative, however simplistic,
to the 145Westernized146 elements. A further opinion
sees the roots of xenophobia as embedded in the nature and
aspirations of South Asia146s middle classes, for whom regional
and sectarian identifications remain paramount. Others
look to the role of individuals like Zulfikar Ali Bhutto and
Zia ul-Haq, among others, who coopted and encouraged
obscurantist forces 150 either to seek legitimacy or simply to
generate a following. Finally, the globalists may see political
Islam re-emerging as the rallying point to counter the overpowering
forces of Westernism.
Pakistan146s shift from a Jinnahist to a more Jihadi
(Islamic fundamentalist) course has nothing inevitable
about it, as most of its people still believe in tolerance and
coexistence and would like to revert to the original
dream.14 Since 1947, the acrimonious Indo-Pakistani relationship
has seriously affected inter-community
relationships. While Muslim anger was directed against
Hindus in Pakistan, in India, Muslims have been perceived
as scapegoats by Hindu fundamentalists. In this
exclusionary process of nationalism(s), other communities
RELIGIOUS MINORITIES IN PAKISTAN 7
have been deeply affected, including Christians in both
countries, and Ahmadis and Shias in Pakistan (see pp.10,
1215013, 1715019). Yet the concept of majoritarianism is fallacious,
as both Islam and Hinduism are not monolithic.
In Pakistan, the growing emphasis on 145Muslimness146 has
not only caused justifiable concern among non-Muslims,
but the intra-Muslim ideological divides have also become
more apparent, finding 145enemies from within146.
Political economy of feudalism
Since Pakistan146s inception, the pace and variety of movements
and upheavals have been enormous but, to many
observers, administrative and economic structures have
been static. In short, the state and society have failed to
achieve interdependence.
The inertia and inefficiency of the state are well
known, and it has shied away from reform. Pakistan
inherited the tradition of cooption and patronage from
the Raj, and this has largely continued. Further, muchneeded
land reforms are largely yet to materialize.
In the 1950s, land reforms were introduced in a partisan
manner, as they were implemented in the eastern
wing; whereas feudal West Pakistan remained untouched.
Most of the politicians in Pakistan146s Assemblies come
from feudal families and they have generally maintained
their politico-economic interests. Zulfikar Ali Bhutto146s
land reforms in 1972 were cosmetic as landowners were
advised in advance to distribute their properties among
their families. It is interesting to note that the religious
ulama (important body of Muslim clerics), despite their
lower middle-class or peasant origins, have not campaigned
for the eradication of feudalism. The feudal
families are, in most cases, well educated and have close
links with the ruling elite. Some of these families follow
outdated practices towards non-Muslims, women, tenants
and rivals. Further, some of the heinous practices
such as 145honour killings146 or marriages with Qur146an (mock
marriages) are prevalent among the feudal families of rural
Sindh. Feudalism in Pakistan has, over the decades,
become well-entrenched.
The tribal system15 seems to have been shaken up, especially
in NWFP, due to migrations, socio-economic and
regional developments; but within Balochistan, especially in
the Bugti and Marri areas, it remains ascendant. The tribal
system in NWFP is quite different from that in Balochistan.
In the former, the landholding of the chieftains and
their influence is less crucial, but in Balochistan the chieftains
like the Sindhi waderas (big landowners) have full
control. The clerics in Pushtun society have a higher status
than those in Balochistan, although in rural Sindh, the
Syeds (holy people) and the Sufi orders (piri-muridi),
attached to the shrines of early Sufis command greater allegiance
among the people, and a Syed or Pir wadera is more
powerful than an ordinary wadera. Despite the chauvinist
and power-based structures underlying these systems, they
have generally offered protection to non-Muslim minorities.
This is not to suggest that minorities 150 however
affluent 150 enjoy equal social status.16 The feudal families
have vast trans-regional and trans-ethnic matrimonial links,
which play a crucial role in their preservation. Their links
with the professional classes further guarantee the protection
of their class-based interests.
In contrast to the land-based elite and upper-class,
urban professionals, the middle class remains divided on
ethnic and sectarian lines. Academics, artists, human
rights and political activists, journalists, lawyers, local
non-governmental organizations (NGOs) and even ulama
remain divided and region-specific due to limited
resources and ideological differences. It is noteworthy that
many remain largely dependent upon the state.17 Similarly,
the masses are divided and localized, adding to their
disempowerment.
8 RELIGIOUS MINORITIES IN PAKISTAN
Military and politics in Pakistan
From its inception, Pakistan inherited a strong bias for
administration over governance and political development.
The civil bureaucracy, emboldened by its
unilateralist hold, coopted the military within the first few
years of Pakistan146s existence. This elite146s contempt for
politicians and constitutional primacy knew no bounds.
In the colonial tradition, it offered noisy politicians a subordinate
role or suppression.18 The dented political culture
was further damaged by the frequent military takeovers.
The early efforts (194915056) to develop a consensusbased
Constitution were either routinely thwarted or
substituted with centralizing measures such as the One-
Unit Scheme of 1955. Rather than accepting the principle
of one person one vote, East Pakistan146s majority was
anulled. East Pakistanis, with their more homogeneous
and larger population, were marginalized 150 economically,
socially and politically. Under the One-Unit Scheme,
West Pakistan146s four provinces were amalgamated into a
single unit 145West Pakistan146 and parity between the two
wings of the country was introduced. This not only
antagonized the majority in East Pakistan but also
angered Balochistan, NWFP and Sindh. Punjab, the second
largest province of Pakistan after East Bengal,
emerged as the power hub 150 fuelling fear of 145Punjabi
domination146. The central government146s declaration of
Urdu as the national language soon after independence,
without giving similar status to Bangla 150 the majority language
150 caused a stir in East Pakistan, where people felt
ignored by the Punjabi- and Urdu-speaking ruling elite in
the centre. These issues could have been resolved through
constitutional consensus, democratic institutions and electoral
politics, but there were no such arrangements in
place, and soon the army began to intervene as a centralizing
and depoliticizing force.
The first military takeover took place in October
1958, when General Ayub Khan seized absolute power.
Later, he introduced the 1962 Constitution. His administration
allowed only a limited space for pliant politicians.
This was via indirect elections for the representatives to
the Assemblies within the One-Unit Scheme, and interwing
parity. The centralized system served Ayub Khan146s
interests. It did not allow universal participation of Pakistanis
and, despite a liberal veneer, failed to reflect the
country146s plurality. The tensions between East and West
Pakistan increased, and so did the ordinary citizen146s marginalization.
General Ayub Khan was overthrown through
public protest in March 1969, and with him came the fall
of his political edifice.19 After him came General Yahya
Khan, who imposed the second era of martial law. Doing
away with the One-Unit Scheme and restoring the universal
franchise, he promised to hold party-based elections
in 1970. When the results gave the Awami League of
Shaikh Mujibur Rahman 150 who planned to introduce a
decentralized system 150 an absolute majority, the military
junta refused to transfer power. Instead, the regime pursued
a brutal crackdown on East Pakistanis and a civil war
ensued, leading to East Pakistan becoming the independent
country of Bangladesh.20
Zulfikar Ali Bhutto, an Oxford-educated landowner
from Sindh and a former minister in Ayub Khan146s administration,
emerged as the majority party leader in Punjab
and Sindh. He had founded the Pakistan People146s Party
(PPP) in 1967 after being dismissed by Ayub Khan, and
promised socialist reforms for the underprivileged. However,
in Balochistan and NWFP, the PPP did not enjoy
any major following and ethno-regional parties like the
Awami National Party (ANP) of Khan Abdul Wali Khan
and the religio-political parties such as the Jamiat-i-
Ulama-i-Islam (JUI) carried the day, and eventually
formed the provincial government. After the debacle in
East Pakistan, Yahya Khan was compelled to resign in
favour of Bhutto, who became the first civilian martial
law administrator/President. He rose to power because his
PPP held the majority of seats in West Pakistan and the
generals wanted him to lead a dispirited nation.
He initiated Pakistan146s nuclear programme and built
closer relations with the Muslim world. Most of all, in
1973, he led the efforts to introduce a fully fledged parliamentary-
style Constitution for the country. Promising a
universal franchise, joint electorates for all and special
seats for women, the document allowed a modicum of
provincial autonomy and reflected a consensus across a
spectrum of political parties. However, in 1974, in his
pursuit of further popularity among the religious elements,
Bhutto declared the Ahmadis to be a non-Muslim
minority (see p. 17). Despite this, Bhutto still could not
win over the religious lobbies who were waiting for an
opportunity to topple him. His populist tendencies,
nationalization of vital economic sectors and strengthening
of the armed forces began to work against him.
Following the contentious elections of 1977 a massive
public protest ensued.21 Bhutto was slow to reach agreement
with the opposition and unwittingly allowed the
army to move in. General Zia ul-Haq struck on the night
RELIGIOUS MINORITIES IN PAKISTAN 9
of 4 July 1977; he overthrew Bhutto146s regime and
imposed a third period of military rule on the country. In
1979, Bhutto was hanged in Rawalpindi. Zia consolidated
his position in the country through sheer brutalization
and a selective use of Islamic injunctions.
The policy of Islamicization received support from
clerical groups such as the JI and other conservative elements;
and, with the Soviet invasion of Afghanistan in
late 1979, Zia found a range of foreign powers eager to
support him.22 Zia146s strong hold on Pakistan, the muzzling
of the press and political parties, the unilateral amendments
to the 1973 Constitution, and the establishment of
party-less Assemblies seriously dented democracy in Pakistan.
The intelligence agencies were already running
amok, forming and splitting political alliances, and in the
process ignited a negative religious and ethnic backlash.
The suppression of the Movement for Restoration of
Democracy (MRD) in 19831504 led to serious resentment
in rural Sindh, while the Urdu-speaking Sindhis organized
themselves on the platform of the MQM. While Sindh
became a battleground of divisive ethnic loyalties, the
entire country suffered from centrifugal splits. Balochistan,
NWFP and Sindh have always demanded greater
economic and political rights from the largest province in
Pakistan 150 Punjab. Both the MQM and Sindhis in Sindh,
despite their conflict, have tended to mistrust Punjab.
Punjab, by virtue of its size, population and resources, is
accused of monopolizing political and economic power.
(Punjabis have tended to dominate in the civil and military
services too.) Further, the tensions between Baloch
and Pushtuns in Balochistan, and between Hindko speakers
and Pushtuns in NWFP have been over greater
power-sharing. Also, as we shall see, Zia146s introduction of
the Blasphemy Law, separate electorates for non-Muslims,
the primacy of the Islamic Sharia Court, and a selective
Islamic penal code 150 all in the name of Islamicization 150
was very repressive, almost totally debilitating civil society.
Courts, ordinances and specific legislation were imposed
throughout the 1980s to further Islamicize the polity. The
Assemblies ratified these restrictive measures in 1985, as
the 8th Amendment to the Constitution.
Afghanistan-related foreign assistance and remittances
from expatriate Pakistanis kept Pakistan afloat; otherwise
150 socially, politically and religiously 150 the country suffered
serious schisms, with minorities and women suffering the
most. The longest military rule in Pakistani history seriously
rolled back the cherished progressive vision of its
founders. After a semi-democratic interlude 150 198815099 150
Pakistan is once again under military rule, following the
coup led by General Pervez Musharraf. His main focus
has been to perpetuate his own rule and to further institutionalize
the military146s dominant role in vital national
departments.
The military has been the most senior actor in the
Pakistani power structure, with the bureaucrats and
landowners holding the junior positions; its own priorities
have always determined national policies. A major portion
of Pakistan146s expenditure has traditionally been devoted to
the defence sector and, given its own economic limitations,
the country has borrowed hugely to sustain it. The
usual argument is that, because of the security threat from
India, Pakistan needs to maintain at least one third of
India146s defence potential. The nuclear programme has
been an unaudited and stupendously expensive venture
for Pakistan. Pakistan146s non-development sector 150 inclusive
of defence, loan servicing and maintenance of a huge
state structure 150 is several times larger than its feeble
development sector; education, health and the eradication
of poverty have been seriously affected.
Pakistan146s financial sector suffers from mismanagement
and, especially following the nationalization of
banks, many influential families and individuals have
defaulted on loan repayments. Apart from corruption,
commissions on foreign deals and loan defaulting, Pakistan146s
woes have stemmed from its very small tax base.
In a country of 142 million, only 500,000 pay taxes,
mostly state employees. All the military-run organizations
150 and they account for billions of rupees 150 are
exempt from tax. Tax evasion, loan defaults and the politics
of patronage routinely add to the national deficit.
Therefore, both internal and external debts have multiplied.
In early 2002, Pakistan146s external debt stood at US
$38 billion with only $1.5 billion in national reserves.
US assistance following Pakistan146s frontline role in the
attacks on Afghanistan had a symbolic value, yet the
debts kept growing, along with the societal conflicts.
Such a dysfunctional economy, along with Pakistan146s
political underdevelopment and the salience of local/feudal
traditions, have prevented the evolution of an
independent intermediate or middle class. Even some
industrialists and urban, ethnic minority politicians have
tried to emulate feudal patterns in their politics.
Further, the role of clerics has not always been helpful.
Their sermons can be quite irresponsible, unleashing
anger against non-Muslims. Sometimes the landowners,
police and clerics have worked together for their own
ends. Some people can be carried along in an emotional
wave of solidarity with populist assertions.
10 RELIGIOUS MINORITIES IN PAKISTAN
Minorities in Pakistan
Pakistan146s population is generally estimated to be c. 142
million, although according to the official census reports
it is c. 137 million. According to the census of 1981, out
of a total of 84,253,644, Muslims accounted for
81,450,057; followed by 1,310,426 Christians; and
1,276,116 Hindus. Ahmadis accounted for 104,244; Parsis
7,007; Buddhists 2,639; Sikhs 2,146; and 145others146
101,009. Because of a de-emphasis on family planning,
and the arrival of millions of Afghan and some Iranian
refugees, population growth within the country has been
immense. In 1990, it was estimated that the minorities
were 3.1 per cent of the total population. According to
these estimates, there were 1,769,582 Christians in Pakistan;
1,723,251 Hindus; 9,462 Parsis; 3,564 Buddhists;
and 2,898 Sikhs, while the 145others146 collectively were estimated
to be 13,640. The total figure for the minority
population was c. 3,663,167. Two years later, the aggregate
figure stood at 4,267,463; with Christians and
Hindus almost equal at 2,061,306 and 2,007,743, respectively.
The Ahmadis, Parsis, Buddhists, Sikhs and others
were estimated to be 163,982; 11,021; 4,150; 3,374; and
15,888, respectively. It is interesting to note that even the
Parsis, despite some outward migration, had registered a
slight increase.23 The census of 1998 showed the minorities
nearing 1115013 million. Ahmadis, Christians and
Hindus claim to have a population of 4 million each.
It is crucial, however, to note that, given the disadvantages
and stigmatization, communities do not like to
be identified as minorities so the above-mentioned figures
may be an under-estimate, as some people may not have
chosen to identify their ethnic or religious background.
There are generally no population figures available for
Pakistan146s smaller minority communities. Overall,
minorities represent c. 8 per cent of the total population.
Pakistani minorities consist of Ahmadis, Bahais, Buddhists,
Christians, Hindus, Jains, Kalasha (of Chitral),
Parsis and Sikhs. Except for the Ahmadis, they all agree
on their being non-Muslim. Within these communities
there are caste-based, class-based and denominationbased
divisions; along with age, ethnic, gender, rural and
urban distinctions. Any superficial categorization is open
to dispute. For example, among the 4 per cent of the
Pakistani population who are Christian, there is an
almost 50-50 divide between the Catholic and the
Protestant denominations. Cities like Peshawar, and areas
of Bahawalpur, Hyderabad, Rawalpindi and Quetta, have
always had a sizeable number of Christians engaged in
various professions in the service sector. The church
organization is very similar to other South Asian countries
with a definite Pakistani cultural and linguistic
embodiment, and there are converts, descendants of converts,
Anglo-Indians/-Pakistanis, and Western
missionaries. Hindus are equivalent in number to the
Christians, with almost 4 per cent of the population.
There are several castes among the Hindus, besides ethnic
diversity. Over 65 per cent of the minority
population are young people, and the average literacy
rate in a few cases is higher than the national average;
however, the other facts are not so pleasing.
As already mentioned, for the smaller religious minority
communities 150 including Buddhists and Jains 150 there
are no statistics, and little reliable information. They are
known to be tiny groups who prefer to remain out of the
public eye.
Ahmadis have been the focus of attention due to the
issue of their faith. Intermarriage and open social interaction
remain minimal. Many Ahmadis neither openly
profess their identity nor congregate visibly, so as to avoid
hostile attention.
The Ahmadis are divided into the Lahori and Qadiani
groups. Both the leadership 150 London-based 150 and the elite
of the movement are predominantly Punjabi, with smaller
communities in other provinces. Most Ahmadis are from
central Punjab but are scattered across towns and cities.
After their designation as a non-Muslim minority, many
moved to Europe and elsewhere, although their cultural,
family and language links with the Punjab remain strong.
Most of their propagation activities have shifted to the
West. Their television programmes, largely beamed from
London, in English, German, Urdu and other languages,
generally centre on religious issues, with Urdu programmes
on MTA (Muslim Television Ahmadiyya) focusing on the
leader, Mirza Tahir Ahmad, and his teachings. Their publications
view their designation as a minority as politically
motivated. However, they do not dispute the claim of
Mirza Ghulam Ahmad, the founder of the movement, to
be the Messiah/Mahdi or Mehdi-i-Mauood (the promised
prophet). Founded in 1889, the movement initially
remained confined to the Punjab and some of its leaders,
like Sir Zafrullah Khan, played a very important role in the
freedom movement, but then the tables were turned on
them with the demand to designate them as a minority.
The Sikhs are again mostly Punjabis with smaller traditional
communities in Karachi and NWFP. There are a
RELIGIOUS MINORITIES IN PAKISTAN 11
few Sikhs in the tribal areas who are bilingual and have a
close relationship with Sikhs in Afghanistan. During the
Taliban146s ascendancy, many Afghani Sikhs migrated
abroad, with just a small number coming to Pakistan. The
Sikhs remain reasonably secure compared with other religious
communities, as most popular resentment is
reserved for Christians and Hindus.
Parsis are strictly an urban and enterpreneurial community
based in Karachi and Lahore, with a few families
in other major cities. Due to their strong commercial
links, the non-evangelical nature of their faith and a
steady outward migration to North America, the Parsis
remain 145less visible146 in Pakistan, and there are no reports
of harassment or anger specifically directed against them.
Some Parsis, like Bahram Avari, Bapsi Sidhwa, the Dinshaws,
the Markers and the well-known columnist,
Ardeshir Cowasjee, are national role models.
The Bahais are, in general, converts and middle-class
urbanites who publish magazines and books but keep a
very low profile. The Bahai religion began in Iran (Persia)
in the nineteenth century before spreading to South Asia.
So far they have escaped any collective anger from other
majority communities due to their small number and
limited activities.
The Kalasha of Chitral are an old community, who
have always held a romantic fascination for the British
and Pakistani popular media, and also for present-day
anthropologists. There are various myths about their origins,
including some regarding Greek ancestry. In the past
they ruled Chitral, although now they live in three small,
land-locked hamlets and are extremely poor. Since the late
nineteenth century, Kalasha (locally called 145Kafirs146 as well),
have been under great pressure to convert to Islam. Their
division by the Durand Line 150 the Pakistan-Afghan border
150 did not help. In the 1890s, Amir Abdur Rahman,
the religious King of Kabul, forcibly converted many of
the Afghan Kalasha to Islam. Some of them sought protection
on the Pakistani side of the Line.24 Their isolated,
mountainous region and way of life has protected them
from outside influences. Their ever-dwindling number is
around 3,000 and even national statistics tend to ignore
them. However, the tourist attraction of their valleys in
the Hindu Kush, their gender-based equality and a growing
accent on Islamic activism since the 1970s have put
these small communities under a spotlight. The uniform
school syllabus, and emphasis on Urdu and Arabic in the
official schools in the valleys are barriers to Kalasha maintaining
their own religio-cultural identity. There have

been reports of Kalasha women being kidnapped, and of
forcible conversions.25
Christians and Sikhs live predominantly in Punjab 150
just under 50 per cent of Christians live in urban areas 150
and Hindus live mostly in rural Sindh, with smaller communities
elsewhere. Many of the other smaller groups live
in Karachi and Makran, although the Zikris, for example,
are predominantly in south-western Balochistan where
their spiritual centre, Koh-i-Murad, is located. However,
they are becoming less visible, fearing that they will also
be designated a 145minority146, against their will.
The Zikris of Balochistan 150 a predominantly Baloch
ethnic group in Makran and the adjoining areas 150 fear
they will suffer the fate of the Ahmadis, as there are
demands from certain groups for their designation as a
non-Muslim minority. The Zikris are an under-researched
community. However, many Baloch nationalist leaders
and writers have expressed solidarity with the Zikris, considering
them the 145archetypal Baloch146.26 The Zikris have
generally subscribed to the idea of a revealed imam 150
Mahdi (promised Messiah) 150 and, while believing in all
the basic tenets of Islam, they consider Syed Muhammad
Jaunpuri, a contemporary of the Mughal Emperor Akbar
in the sixteenth century, to be their Mahdi. According to
them, the imam appeared on Koh-i-Murad, an arid hilltop
near Turbat in Balochistan, where he performed
religious and spiritual rites before disappearing in
Afghanistan. Towards the end of Ramadhan (month of
fasting), a huge assembly takes place at this hilltop to
commemorate the occasion. This assembly is not a substitute
for Hajj (Muslim pilgrimage to Arabia), and
commercial and other activities are conducted in a traditional
manner. They are called Zikris because they
remember and constantly recite the names and attributes
of God, either on an individual basis or collectively.27
Most Zikris are poor peasants or nomads who enjoy coming
to Koh-i-Murad as others elsewhere enjoy visiting
shrines.
The number of Zikris is not known since they identify
themselves as Muslims. It is estimated that there are several
million living in Pakistan, India and Iran. (The 4
million-strong Mahdawis in India are also deemed members
of the Zikri community.) In addition, there are huge
Zikri communities in Karachi, Las Bela and Quetta.
There are more Zikri Baloch in Karachi than anywhere
else, but many have recently migrated for economic
reasons, while staying in touch with their native Makran.
The cultural and commercial significance of the Zikri festivals
is considerable.28 Zikri intellectuals challenge Sunnis146
and others146 claims regarding their faith. However, their
religious leaders 150 Malais 150 believe that the Zikri prayer is
145a bit different than the others146.29 Abdul Ghani Baloch
does not consider them to be heretically different from
other Muslim orders and finds similarities with many
other doctrinal interpretations.30
Their opponents, however, believe that the Zikris do
not pray regularly; that they have added an extra phrase
about Mahdi to the original kalima (an Islamic statement
12 RELIGIOUS MINORITIES IN PAKISTAN
reiterating the unity of Allah and the Prophet
Muhammed), and have substituted pilgrimages to
Makkah (Mecca) and Medina with a visit to Koh-i-
Murad. They also reject their elevation of Syed Jaunpuri
to the status of a Mahdi.31 Their zikr khanas 150 they have
few places of worship, unlike the growing number of
mosques across Makran 150 are like mosques but do not
have pulpits pointing towards Makkah. Instead, there are
stones and mats on which they sit and do the zikr. However,
on a visit to the prayer places at Koh-i-Murad, a few
copies of the Qur146an were found on the shelves. The
Sunni/Namazi Muslims, belonging to the JUI and JI have
attacked Zikris for being a 145heretic sect146 and campaigns
have been mounted to stop Zikris from congregating at
Koh-i-Murad. Recently, police protection has been provided
to Zikri visitors. To many observers, the emphasis
on reconversion or designation as a non-Muslim minority
is linked with the growing accent on Islam in Pakistan
since Zia and since Khomeini in neighbouring Iran.
Zikris had traditionally been victimized in Iran and in
Afghani Balochistan, and the recent emphasis on Sunni
and scripturalist Islam encouraged the JUI to make
inroads into Baloch regions. There are demands for Zikris
to be declared a non-Muslim minority.32 The Zikri status
remains unchanged but they are scared and thus find solidarity
with a secular version of Baloch ethnicity. NGOs,
including the Human Rights Commision of Pakistan
(HRCP), and local activists are creating a greater awareness
of the Zikri predicament and aim to forestall a
majoritarian backlash against this scattered and impoverished
community. The efforts are largely directed to
counter demands for their designation as 145a minority146, and
also to educate both Zikris and other groups on civic
rights and tolerance.33 However, there is an urgent need to
undertake further serious research and publications to
counter any anti-Zikri feeling.
Makranis in Balochistan, who are of African and
mixed descent, often complain of social discrimination
from Baloch families because of their colour and class.
The Makrani Shidis (literally, 145black people146, many centuries
ago they were slaves) have been able to work as
fishermen, and as workers in Karachi, Gwadar and the
Gulf, which may have caused further resentment against
them. Very few mixed marriages take place between Shidis
and the Baloch tribes. These Shidis are Muslim but their
ethnic origins and darker complexions have led to racism
and social exclusion. Some have married Zikris.
Shia Muslims (most are called 145Twelvers146; other Shia
communities include Bohras, Dawoodis, Ismailis and
Khojas) are mostly settled in Punjab with a sizeable presence
in Hyderabad, Karachi and Peshawar. In addition, in
the tribal areas, Shias are a dominant majority among the
Turis of the Kurram Agency region with a significant
number among the settled Bangash tribe. In Quetta there
are Shias of Hazara (central Afghanistan) and Iranian
background.
The post-partition changes in the economy along with
the positing of Pakistani identity on Islamic uniformity
have added to an anti-Christian sentiment. For example,
many Christians in Punjab were originally farming communities
but after independence a number of them
became landless and had to work as sweepers which further
stigmatized them.34 Some hold the view that the
Christians in particular, and other non-Muslim communities
in general, had largely been responsible for the social
betterment of the communities now living in Pakistan
through their educational institutions established during
the British era.35 The nationalization under Bhutto not
only removed these prized institutions but Pakistani society
then forgot the Christian (and other) contributions to
the country as a whole.
Other than via agriculture and educational institutions,
Christians like many other non-Muslims, have fewer
chances to move up the socio-economic ladder. As shown
in various studies by human rights groups and especially
by the Christian Study Centre (CSC) in Rawalpindi,
Christians and other non-Muslims are routinely kept out
of higher positions both in the civil and armed forces 150
which feeds into a greater sense of inequality. This is happening,
despite these groups146 role in the making, running
and defending of Pakistan.36 This lack of trust only further
disempowers a vast section of competent Pakistanis.37 Ironically,
most Muslim Pakistanis know nothing of minorities146
significant contributions towards the making and defending
of Pakistan. Academics and journalists have largely
failed to report this vital information.
Sunnis and Shias: the politics
of differentiation
While Muslims in north-western and eastern regions in
British India constituted a numerical majority, on the
whole within the sub-continent they represented c. 25 per
cent of the total population. The nationalist struggle
politicized these communities but, after 1947, the age-old
diversities and differences within the Muslim communities
became more apparent. Despite an obvious Sunni
majority, their doctrinal differences became more visible
and volatile. The differences between the purists (followers
of seminaries like Deoband, demanding a purified
version of Islam) contrasted with those of the Sufi-based
tariqas (orders) who felt that their version of Islam was
more genuine. Sufis believe in intercession through saints
and, unlike scripturalists, value folk cultures. They have
been the main propounders of Islam outside Arabia.
RELIGIOUS MINORITIES IN PAKISTAN 13
In the same way, party politics and issues of ethnicity
further crisscrossed the Sunni Muslims, as in the relations
between East and West Pakistan, or the Jamaat-i-Islami
(JI) versus Jamiat-i-Ulama-i-Islam (JUI) or Jamiat-i-
Ulama-i-Pakistan (JUP).38 The JUI, especially the
Maulana Fazlur Rahman group (JUI-F), demonstrated
against the US military action against Afghanistan in
20011502, and held demonstrations mostly in the Pushtospeaking
areas of Balochistan and NWFP. A few of their
demonstrations took place in Jacobabad (Sindh) as the
airport had been given over to the US troops bombing
Afghanistan. Maulana was put under house arrest by the
military government, thereby increasing his following in
Balochistan and NWFP. His political rival, Maulana Sami
ul-Haq, the leader of a religious seminary at Akora Khattak,
also tried to woo Pushtuns to his side.
The Sunnis are an overwhelming majority in Pakistan,
whereas the Shia Muslims are estimated to be between 15
and 20 per cent. Due to a lack of any official statistics, both
groups may tend to inflate their numbers. Academically,
there are two views on the Shia150Sunni differences. According
to one opinion, there are no major doctrinal
differences, but the political issue of the succession of
Prophet Muhammad, 14 centuries ago, with Shias supporting
Ali, the Prophet146s son-in-law, has been made into a
huge divide. Many Muslim scholars, aggrieved over the
chasm, desire a greater dialogue so as to bridge this fragmentation.
The contrary view, shared by some Sunni and
Shia extremists, along with a few foreign scholars, posits
that the divide is real, multiple and unbridgeable. Apart
from its political or doctrinal roots, Shia150Sunni differences,
also called sectarian discord in Pakistan, are linked with the
geo-politics of south-west Pakistan and the Middle Eastern
regions. Shia150Sunni differences tend to be aired during the
month of Muharram, the first month in the Muslim lunar
calendar, when many Shias congregate to mourn the assassination
of Ali146s son and companions in Iraq. The
processions and fiery speeches from both sides have often
caused riots over the routes and symbolism adopted by
both. During the British period, such riots were confined
to specific cities such as Lucknow, but recently, in Pakistan,
they have become more widespread, with Punjab becoming
the hotbed for these tensions in 1979.
In the 1980s, groups such as the Anjuman-i-Sipah-i-
Sahaba (ASSP) under the leadership of Maulana Haq
Nawaz Jhangvi and Azeem Tariq, emerged from Jhang
(Punjab) demanding that Pakistan be declared a Sunni
state. Soon NWFP emerged as the new battleground. The
Kurram Agency region bordering Afghanistan is overwhelmingly
Shia with most of the Turis and some
Bangash 150 the two Pushtun tribes 150 subscribing to this
doctrine. Surrounded by Sunni tribes on all sides, these
Shias were inspired by the Iranian Revolution and began
displaying Khomeini146s posters, which angered their old
tribal rivals. The influx of Afghan refugees and
Mujahideen 150 nearly all Sunnis 150 raised concern among
the local Shias of a radical shift in the demography of
Parachinar (NWFP). The sectarian clashes took their toll
when one Shia leader from Kurram with a nationwide following,
Maulana Mousavi, was gunned down. The chain
reaction was felt across Pakistan with frequent sectarian
killings in Jhang, Karachi, Lahore and Peshawar. To
counteract the ASSP, the Shias had established the Tehriki-
Nifaz-i-Fiqh-i-Jaafria (TNFJ), which demanded the
implementation of a Shia version of Islamic laws. Demonstrations
in the early 1980s compelled the military regime
to make special concessions for Shia jurisprudence. Such
actions only further agitated the Sunni militants.
Both the ASSP and TNFJ have retained nationwide
networks and have militant groups to undertake specific
assassinations. These groups are totally male-dominated
and aggressively militant. The murders of Haq Nawaz
Jhangvi and Syed Mousavi were carried out by the secret,
well-organized groups called the Sipah-i-Muhammad
(SM), Shia, and Lashkar-i-Jhangvi (LJ), Sunni. The Sunni
and Shia militant groups want to transform the Pakistani
state according to their own sectarian vision.
In recent years, the LJ seems to have gained the upper
hand. In 2000 there were 150 sectarian killings while in
2001, in the period up to late September, 120 professionals
and scholars had been killed in sectarian murders and
bomb blasts. Most were Shia.39 It is important to note
that the LJ146s urban and small town-based attacks in
Karachi and Punjab continued unabated even after the
military takeover in 1999 and the international 145war
against terrorism146 in 2001.40 In a speech on 12 January
2002, Musharraf strongly admonished these sectarian tendencies
and has since banned both the LJ and SM. In
February 2002, Sunni militants struck in Rawalpindi, and
attacked a Shia mosque. They killed 12 worshippers and
injured several others. Many Shias are extremely scared of
Sunni unilateralism.41 Letters appearing in the newspapers
reveal a growing accent on sectarian fundamentalism especially
after the bombing of Afghanistan in 2001.42
14 RELIGIOUS MINORITIES IN PAKISTAN
Pakistan146s Constitutions, minorities
and exclusion
So how did this discord come about? Jinnah had envisioned
Pakistan as a tolerant and egalitarian society. He
exhorted the Pakistani leaders to rise above religion, caste
and creed in granting equal rights, privileges and obligations
to all Pakistanis. He hoped that people would, in
time, forge stronger links across the various boundaries
without necessarily relinquishing their religious views.
That is where he demarcated the differences between
being part of a religious community and part of the
nation, where the former would not affect the latter. This
separation of religion and state was to be based on tolerance
and equity.
Jinnah146s vision of constitutional politics was thwarted
by a growing accent on administration rather than governance.
The regional disparities between East and West
Pakistan were used to delay the framing of a Constitution.
In the meantime, the Indian Act of 1935 and the Independence
Act of 1947 remained the constitutional
guidelines for the regimes. These documents, dating from
the Raj, despite their inherent communitarian definitions
and the idea of separate electorates for Muslims, were generally
secular. They stipulated a limited franchise,
however, based on age, education, land holding and tax
payment.
Thus, everyone wanted a new Constitution. Further,
for Pakistan to have its own political identity, it was felt
that it should have its own Constitution rather than continuing
with imperial traditions and rules. Moreover,
Pakistan wanted to look different from India, where there
was a growing demand for a secular system. The Pakistani
elite wanted to construct a pronounced Muslim identity.
Subsequently, many regimes would use the Islamic factor,
not only for nation-building purposes but also for legitimizing
their policies. This interdependent relationship,
especially during the 1980s, did not bode well for Pakistan
and its minorities.
The blurring of state and
religion
In 1949, a year after Jinnah146s death, Prime Minister
Liaquat Ali Khan introduced the Objectives Resolution.
This document tried to placate the Muslim clerics and
equally tried to establish Pakistani nationhood on the
principle of religious conformity. Accordingly, the rules
and regulations were to be framed in consonance with
Islam, allowing a greater role for the ulama, who felt
emboldened by this greater recognition. However, the
ulama146s sectarianism came into the open in 1953. Along
with several disgruntled political sections, they started
demonstrations against the Ahmadis. They wanted the
regime to declare Ahmadis a non-Muslim minority and to
remove Pakistan146s first Foreign Minister, Sir Zafrullah
Khan, an Ahmadi, from the cabinet. The violence led to
the imposition of the first martial law in Lahore and the
arrest of several religio-political leaders, including Syed
Abul Ala Maudoodi, the founder of the JI. He was tried
and sentenced to death, although subsequently the penalty
was commuted. This was the first time that the
religio-political parties had pressurized the regime in
Karachi to play arbiter on religious affairs. The regime
resisted but the ulama had found a common rallying
point that they would use again 20 years later. However,
the trial also exposed serious intra-Muslim differences
within the ulama over the definition of a Muslim.43
Despite the regime146s strong resistance to the religious
onslaught, the polarization between the moderates and
the others grew.
Pakistan146s difficulties could have been eased if democratic
and constitutional politics had been allowed to
flourish. The salience of the military and bureaucracy only
added to centralist and discretionary tendencies where a
few people made the decisions simply by shoring up the
state rather than through nation-building. The Constitution
of 1956, despite reflecting some religious concerns to
appease the ulama, underlined the need for a parliamentary
government. However, the military struck directly in
1958 and Pakistan entered a long era of military
takeovers. In 1962, General Ayub Khan promulgated his
own Constitution, which ended with his political demise
in 1969. The next military regime held elections on
mixed and universal voting rights but refused to transfer
power to the elected party, pushing the Awami League to
campaign for the secession of East Pakistan. In 1973, the
Zulfikar Ali Bhutto-led civilian regime offered a parliamentary
form of Constitution which, to date, remains the
only consensus-based document. However, Bhutto fell to
another coup, led by General Zia ul-Haq who made radical
amendments to the Constitution, affecting the civil
rights of Pakistanis (see pp.1715018). The decade-long
return of democracy under Benazir Bhutto and Nawaz
Sharif did not improve constitutional matters for minorities.
The fourth military takeover, on 12 October 1999,
RELIGIOUS MINORITIES IN PAKISTAN 15
led by General Pervez Musharraf, despite raising hopes for
a liberal system, has hesitated for more than two years
over restraining the religious elements from further marginalizing
the minorities. In addition, so as not to offend
the religio-political parties, Musharraf has shied away
from reversing the damaging policies of previous regimes.
Pakistan146s various Constitutions
Other than the interim legislation of 1947 and the
Objectives Resolution of 1949, Pakistan has had four
Constitutions since its independence. The first was
implemented on 23 March 1956, an auspicious date in
Pakistan146s history as, 16 years earlier, the Muslim League
in Lahore had passed a resolution demanding the establishment
of a state predominantly for Muslims. The 1956
Constitution largely reflected the spirit of the Objectives
Resolution and officially declared Pakistan an 145Islamic
Republic146. It offered a parliamentary form of government
with equal representation for both East and West Pakistan.
(West Pakistan had already been amalgamated as
one province with a unitary government.) The Constitution
did not offer any equality or empowerment to
women. It paid lip service to the imposition of Islamic
injunctions, without compromising the rights of minorities.
It was hailed as a great achievement since it had
already taken almost a decade to frame it. However,
before its practical promulgation, it was thrown out by
Iskander Mirza, the self-designated President. Mirza
feared the salience of political forces and the marginalization
of his own army-bureaucracy axis. He dismissed the
Assemblies and imposed martial law on 7 October 1958,
but within three weeks he had to surrender all powers to
General Ayub Khan, the Commander-in-Chief of the
army. The Constitution was abrogated without ever
being implemented; politicians were either persecuted or
suppressed, and the generals ruled the country for the
next six years through martial law regulations and executive
orders.
In 1962, Ayub Khan, over and above the aspirations
of civil society, offered his own Constitution (Pakistan146s
second). It retained the Objectives Resolution as the Preamble
but dropped the word 145Islamic146 from the country146s
title. It offered unitary government in both the wings and,
instead of a parliamentary system, stipulated a presidential
form of government. The president was to be indirectly
elected from a franchise of c. 80,000 locally elected
democrats or local councillors (male and female). Ayub
Khan, through this Constitution, civilianized his rule,
which remained largely liberal in its orientation despite
being 145anti-politician146. The administration146s centralist
nature and the Assemblies146 and executive146s narrowly based
franchise damaged Pakistan146s plural prerogatives.
General Yahya Khan, who succeeded Ayub Khan,
offered a legal framework order 150 an interim constitutional
arrangement to meet broader political aspirations. The
annulment of the One-Unit Scheme, the implementation
of universal suffrage and promises of a new Constitution,
allayed serious reservations as to Yahya Khan146s real intentions.
His legal framework order did not segregate
minorities, nor did it coopt the religious groups. The elections
of 1970 resulted in the prominence of liberal and
left-wing parties such as the Awami League (AL), the
National Awami Party (NAP 150 later known as the ANP)
and the Pakistan People146s Party (PPP). The voters mostly
rejected the religious parties such as the JI, although the
JUI was able to obtain some seats in Balochistan146s and
NWFP146s Provincial Assemblies.
The 1973 Constitution and
exclusion
The separation of East Pakistan led to Zulfikar Ali Bhutto146s
meteoric rise in West Pakistan, while the left-leaning
NAP and the rightist JUI established coalitions in
Balochistan and NWFP. Bhutto, while assuming powers
as the President and civilian martial law administrator,
had promised the restoration of a fully fledged democracy.
Despite his authoritarian tendencies, he presented the
nation with the 1973 Constitution; which, in its original
form, was a consensus document; however subsequent
amendments, according to some observers, have radically
changed its spirit and ethos. It is noteworthy
that the 1973 Constitution was the first Pakistani
Constitution agreed by representatives elected through a
universal vote and thus largely reflected the opinions
across the country. Since it remains the major reference
point, and has been the cornerstone of several other codes
and policies impacting on the status of minorities in Pakistan,
it is important to study this Constitution.
The original document offered a parliamentary form
of government within a federation, which would be headed
by a President who, like their Indian counterpart,
would have ceremonial powers. The elected Prime Minister
would enjoy the confidence of the majority in the
National Assembly and would head the government. The
provinces were given more rights as the federating units,
although the federation would appoint the governors. The
chief ministers in all four provinces would be elected on
the basis of a majority in the Assembly. Institutional
arrangements were made to resolve inter-provincial disputes
regarding finance, the sharing of natural resources
such as water, and the power tariff. The Constitution did
not offer decentralization or a stronger form of provincial
autonomy, yet it went a long way in respecting provincial
16 RELIGIOUS MINORITIES IN PAKISTAN
aspirations. It proved a good starting point after many
turbulent years of Constitution-making and unilateral
takeovers, but soon suffered from the authoritarianism of
successive rulers, including Bhutto himself. (However, it
must be remembered that this Constitution was prepared
during the post-East Pakistan trauma, when worries over
further disintegration of the country were considerable.)
Despite its various consensual points, it tried to present
itself as a reflection of the Muslim majority. The
Objectives Resolution, once again, became the Preamble
of the Constitution. The occupants of the two highest
offices in the country 150 the President and Prime Minister
150 were required to be Muslim. This was a reiteration of
Pakistan being a Muslim-led state with minorities having
no chance of assuming leading roles. However, this was
not specified for similar offices for the provinces (governor
and the chief minister).
The Constitution defined Pakistan as an Islamic state
although insufficient attention was given to this area, given
the Jinnahist ideal of the separation of religion and politics.
The framers of the Constitution were mostly lawyer-politicians
who were concerned about threats to the country and
found Islam, at a general level, to be a helpful binding factor.
Moreover, the religio-political elements such as the JI
and JUI called for more Islamic clauses to be inserted into
the Constitution. However, this policy of harmless appeasement
inadvertently opened a Pandora146s box and greater
demands for further Islamicization. Bhutto himself initiated
the process of amendments to the Constitution, which was
consolidated by Zia and led to the institutionalization of
exclusion and segregation of minorities. In turn, this led to
a wider socio-economic segregation of minorities and of
other underprivileged groups such as women.
Article 2 of the Constitution states: 145Islam shall be the
state religion of Pakistan 133146, and Article 2-A stipulates:
145wherein the principles of democracy, freedom, equality,
tolerance and social justice, as enunciated by Islam, shall
be fully observed146. In addition, Article 227 ordains that
no law repugnant to Islamic injunctions can be enforced
in Pakistan, Article 41 (2) states that the head of the state
will be a Muslim, and Article 91 (3) stipulates that the
Prime Minister shall also be a Muslim believing in the
finality of the Prophethood. Such articles gave weight to
the Muslim clergy146s demands, allowing them an interpretive
role. Article 228 established the Council of Islamic
Ideology in an institutionalized role to oversee the legislation.
The Federal Sharia Court, established by Zia under
Article 203 (A150J) enjoys additional powers similar to
those of the Council. Under Article 203150D, the Sharia
Court can declare any law defunct if it is assumed to be
against Islamic injunctions. Later, Nawaz Sharif 146s Sharia
Act (1991) made Sharia Pakistan146s supreme law. Article
31 calls on the government to promote an Islamic way of
life, although Article 20 ensures each citizen146s right and
145freedom to profess religion and to manage religious institutions146.
Article 22 (1) ensures freedom in the religious institutions
by not requiring any individual:
145to receive religious instruction, take part in any religious
ceremony, or attend religious worship, if such
instruction, ceremony or worship relates to a religion
other than his [sic] own146.
Article 33 makes the state responsible for safeguarding
the legitimate rights and interests of minorities, including
their representation in the national and provincial civil
services, although the procedures are not clear. Article 36
further promises the protection of minorities, whereas
Article 40 highlights the need to strengthen the relationship
with the Muslim world and the promotion of
international peace. But, the highest offices of the land
being constitutionally closed to minorities suggests a second-
class citizenship for them. Such a measure, as
originally stipulated in the Objectives Resolution, further
institutionalized their inequality.
Some people attribute Bhutto146s anti-Ahmadi legislation
to his own personality, egotism and insecurity, while
others see in it Bhutto146s effort to woo the clerical groups.
However, when the movement against the Ahmadis
began, Bhutto was already securely ensconced in power
and did not need any such ploy.44 By assuming this arbitrary
role, the National Assembly not only inhibited an
equal role for plural groups but also converted the Assembly
150 a political institution 150 into a forum which defined
a community146s creed and religious profile. This was in
conflict with several human rights Conventions and the
Jinnahist vision for Pakistan.
RELIGIOUS MINORITIES IN PAKISTAN 17
Zia ul-Haq146s constitutional
amendments
The sweeping legislation, introduced by Zia and further
incorporated into the Constitution through the Eighth
Amendment 150 without the proper procedures as laid down
in the Constitution 150 changed the entire spectrum of policies
and attitudes towards minorities and women. Zia146s
own religiosity, his effort to woo religious parties like the
JI and JUI, and his strategy to counter the revolutionary
impact from neighbouring Iran all underwrote his amendments.
Operating as the chief martial law administrator by
virtue of his being chief of the army staff, his assumption
of the presidency, the execution of Zulfikar Ali Bhutto in
April 1979, and the Soviet invasion of Afghanistan in
1979, all allowed him to acquire maximum powers. For
the first time, a military-clerical nexus was installed in Pakistan.
Zia favoured Sunnis over Shias and scripturalists
over the syncretists. Thus, the introduction of ushr, zakat
and other Islamic taxes caused considerable uproar from
Shia groups, eventually leading to an official concession to
them. Zia harshly suppressed political parties like the PPP
and other pro-democracy clusters, and tried to consolidate
his own loyalists within the religio-political elements,
offering himself as their head. He posed as the Amir ul
Momineen (leader of the faithful), with the help of a pliant
media controlled by his generals.
Zia set about redirecting the ideological direction of
Pakistan. For example, while laying down the foundation
of the Islamic courts, he introduced Chapter 3A on Sharia
courts. Article 203 (D), states:
145The court may, [either of its own accord or] on the
petition of a citizen of Pakistan or the Federal Government
or a Provincial Government, examine and
decide the question whether or not any law or provision
of law is repugnant to the Injunctions of Islam,
as laid down in the Holy Quran and Sunnah of the
Holy Prophet, hereinafter referred to as the Injunctions
of Islam.146
In other words, the Sharia Courts and their verdicts were
superimposed on the country146s elected institutions. Part
IX of the 1973 Constitution focuses on further Islamic
provisions. Article 227 calls for all existing laws to be
brought in line with the 145Injunctions of Islam146. Clause 3,
however, explained: 145Nothing in this Part shall affect the
personal laws of non-Muslim citizens or their status as
citizens.146 Article 228 (11503) concentrates on the composition
of the Council of Islamic Ideology, its total
membership and their qualifications, including that of its
woman member and others representing the various doctrinal
sections.
The Zia-led amendment in Article 260 of the Constitution
is crucial. It declares Ahmadis to be a non-Muslim
minority. Its clause C observes:
145In the Constitution and all enactments and other
legal instruments, unless there is anything repugnant
in the subject or context,
[a] 147Muslim148 means a person who believes in the
unity and oneness of Almighty Allah, in the absolute
and unqualified finality of the Prophethood of
Muhammad (peace be upon him), the last of the
prophets, and does not believe in, or recognize as a
prophet, or religious reformer, any person who
claimed or claims to be prophet, in any sense of the
word or of any description whatsoever, after Muhammad
(peace be upon him) and;
[b] 147non-Muslim148 means a person who is not a Muslim
and includes a person belonging to the Christian,
Hindu, Sikh, Buddhist or Parsi community, a person
of the Qadiani group or Lahori group (who will call
themselves 147Ahmadis148 or by any other name), or a
Baha146i, and a person belonging to any of the scheduled
castes.146
In other words, the state had defined the religions of its
citizens in addition to offering an exclusionary definition
of Islam. Within a few decades of its formation, the Pakistani
establishment had shifted from supporting equality
to a front-line role in defining citizenship with reference
to 145majoritarian146 Islamic parameters. The second amendment
(1974) declared the Ahmadis a non-Muslim
minority, which they never accepted as they claim to be
Muslims. However, they became the main focus of victimization
at different levels and eventually many
Ahmadis left Pakistan for Europe and North America. A
few separate seats in the Assemblies had been allocated to
Ahmadis, along with other non-Muslim minorities, but
they have boycotted the elections. Other than one seat in
the National Assembly, Ahmadis were allotted three seats
in NWFP, Punjab and Sindh.
The reversal of Jinnah146s ideal
18 RELIGIOUS MINORITIES IN PAKISTAN
Zia146s Ordinance XX of 1984 was promulgated and is
now part of the Constitution 150 prohibiting any Ahmadi
from identifying as a Muslim and making it a punishable
offence. The ordinance further consolidated the Ahmadis146
exclusion from the nation and from the entire ummah. As
this report will document, many Ahmadis have been tried
and convicted under this law for calling themselves Muslims
or using the word 145mosque146 for their place of worship.
There followed various other ordinances on evidence,
Sharia, qisas (revenge) and zakat through the Eighth
Amendment (1985) when M.K. Junejo became Prime
Minister. Only after getting a blanket validation for all his
ordinances and martial law regulations, did Zia agree to
end the longest period of martial law in Pakistan146s history.
Zia146s anti-blasphemy code and
legal exclusion
The Zia regime146s various amendments and additions to
the Penal Code resulted in severe socio-legal discrimination
against minorities. The stringent rules meant to
counter blasphemy against the Qur146an and the Prophet
have established a unilateral system in which any male
Muslim can institute litigation against an individual on
allegation of blasphemy. (This law prohibited women and
minorities from initiating blasphemy cases.) The Zia law
of evidence (Qanoon-i-Shihadah) 150 equating the evidence
of two women or two non-Muslims to that of a single
male Muslim 150 further disempowers non-Muslims and
women, while making it easier for Muslim men to pursue
legal proceedings against the accused party. The original
Blasphemy Laws were designed by the British and introduced
in 1885 to outlaw the inflaming of religious hatred.
These laws became part of the Pakistan Penal Code as
Section 295 and, in its original incarnation, it had noted:
145Whoever destroys, damages or defiles any place of
worship, or any object held sacred by any class of persons
with the intention of thereby insulting the
religion of any class of persons or with the knowledge
that that class of persons is likely to consider such
destruction, damage or defilement as an insult to
their religion, shall be punished with imprisonment
of either description for a term which may extend to
two years, or with a fine, or with both.146
In 1927, when communal riots occurred in India,
another clause was promulgated under the title Section
295150A. Accordingly:
145Whoever, with deliberate and malicious intention of
outraging the religious feelings of any class of the citizens
[ 133] by words, either spoken or written, or by
visible representations, insults the religion or the religious
beliefs of that class, shall be punished with
imprisonment of either description for a term which
may extend to two years, or with a fine, or with
both.146
There were no further amendments or additions in the
British era and subsequently Pakistan, until Zia added
two new clauses 150 B and C 150 to Section 295. Clause B
was added via Ordinance 1 of 1982 and stated:
145 Whoever wilfully defiles, damages or desecrates a
copy of the Holy Qur146an or any extract thereof or uses
it in any derogatory manner or for any unlawful purpose
shall be punishable with imprisonment for life.146
Again, Zia was trying to appease the Islamicists. The
Penal Code Section 295150C was rushed through via the
Criminal Law (Amendment) Act III of 1986, and stipulated:
145 Whoever by words, either spoken or written, or by
visible representation, or by any imputation, innuendo,
or insinuation, directly or indirectly, defiles
the sacred name of the Holy Prophet Muhammad
(peace be upon him) shall be punished with death,
or imprisonment for life, and shall also be liable to
a fine.146
A lawyer challenged this section on the grounds that the
only punishment for blaspheming against the Prophet
must be the death penalty. The Federal Sharia Court, in
October 1990, upheld the petition and gave a verdict in
favour of the death penalty. Thus, any blasphemy case
with reference to the Prophet, since 1990, may carry the
death penalty. In 1994, on a private petition regarding the
Penal Code 295150C, the Lahore High Court, found that it
did not contravene the Constitution. Earlier, in February
1994, the Chief Justice-led Pakistan Law Commission
found that this anti-blasphemy clause was being frequently
misused by the police and felt that the clause could
further inflame communal tensions. The Commission, led
by the then Chief Justice, Nasim Hasan Shah, had recommended
its review by the Islamic Ideology Council, and
Benazir Bhutto146s government agreed to amend its operation.
However, following nationwide demonstrations,
especially after official statements on the issue in July
1994, the PPP regime backtracked.
These three anti-blasphemy clauses have been used
against both Muslims and non-Muslims. In many cases,
people have been subjected to trials 150 although the reasons
may be anything other than religious. The antiRELIGIOUS
MINORITIES IN PAKISTAN 19
blasphemy codes and the law of evidence have caused outrage,
but successive regimes, including Musharraf 146s, have
been reluctant to remove them so as not to offend the
fundamentalists. The number of cases against Ahmadis,
Christians, Hindus and other religous groups is rising;
however, according to some reports, there are more Muslims
in jail accused of blasphemy than non-Muslims.45 In
August 2002, a woman, Rukhsana Bunayad, became the
first ever Muslim woman to be arraigned on a charge of
blaspheming against the Qur146an in a public meeting in
Mianwali.
Zia146s other vital amendments to the Penal Code 150 the
Hudood and Zina Ordinances 150 legislation dealing with
adultery, fornication and rape, are now part of the Criminal
Law (although there is no distinction between rape
and adultery). The two Commissions of Inquiry established
in the early 1980s and in 1997, have demanded the
repeal of this law.
The Qisas and Diyat Ordinance brought in by Zia 150
Sharia laws regarding murder and blood money 150 have
been part of the Penal Code since 1990. Qisas and diyat
are age-old tribal traditions, which allow revenge or payment
of blood money, and were revived by Zia through
these amendments. These ordinances have severely hampered
minorities146 and women146s ability to obtain equal
rights and due justice, especially in adverse situations.46
First, it is hard to establish cases on the basis of witnesses,
as both women and minorities are completely disadvantaged
in this respect, and, second, the ordinances offer a
parallel system of private justice where any kind of miscarriage
of justice is possible. For example, the
consumption of alcohol was banned in Pakistan under
Zulfikar Ali Bhutto in 1976 but non-Muslims were
allowed to consume, manufacture and purchase it via
permits. However, this system has led to corruption and
discrimination. While the Muslim religious elements
denigrated non-Muslims for immoral practices, corrupt
officials encouraged some non-Muslims to run illicit
sales. This lowered minorities146 self-esteem, especially
among the Christians, as the prohibition law has led to a
kind of 145moral degradation146 in many people146s view, and
has undoubtedly criminalized certain sections of their
communities.
Separate electorates and
political separatism
Pakistan has always been a politicized society where people
have actively participated in electoral politics. Despite
military rule, efforts at unitary government and the use
of emergency laws, electoral politics have never been forsaken
by the people. Significantly, except for a very small
percentage voting for religio-political parties, people have
usually voted for the mainstream parties espousing policies
on national issues and have therefore shown their
preference for a system that addresses the economic and
political wellbeing of all. It has mostly been the regimes,
in contrast, who have led the call for ad hoc policies and
religious populism. The regimes146 sense of insecurity and
partisan use of Islam have increased the strains on pluralism.
Pakistanis, in general, have never sought separate
electorates, yet Zia chose to divide Pakistanis into Muslim
and non-Muslim voters. As discussed earlier, his
Hudood Ordinance and the law of evidence had already
critically disempowered minorities and women. Such
legal discrimination on the basis of gender and religion
was further consolidated through the introduction of
constitutional amendments and exclusionary clauses in
the Penal Code. These established the segregationist
regime of separate electorates for minorities. An amendment
(Clause 4A) was added into Article 51 of the
Constitution stipulating that there be 145separate electorates146.
Through Presidential Order No. 8 of 1984, the
law on separate electorates and communal representation
was further elaborated:
145At an election to a Muslim seat or a non-Muslim seat
in the National or a Provincial Assembly, only such
persons shall be entitled to vote in a constituency as
are enrolled on the electoral roll prepared in accordance
with law on the principles of separate electorate
for any electoral seat in that area.146
In other words, non-Muslims would have their own
constituencies and separate representatives. Despite living
side by side with Muslims, they would not share the same
voting rights and constituencies. Their constituency may
be shared with people they have never met or who live
hundreds of miles away. Similarly, their representative
may be a total stranger to them. Moreover, the Muslim
representatives, even if they live in the same town, would
have no concern for them.
Before these critical amendments, elections to local,
provincial and national bodies were held on the basis of
joint electorates and common representation, and minorities
were not discriminated against. There were reserved
seats for minorities and for women, which further guaranteed
participation in national politics, but the law on
separate electorates changed all this. The separate electorates
system was implemented in the party-less elections
conducted by Zia in 1985 150 although in 1983, local elections
had been held using separate constituencies.
(Interestingly, in his own referendum in 1984 to seek the
presidency for five years, Zia used joint electorates as it
served his own interests.)
20 RELIGIOUS MINORITIES IN PAKISTAN
Most minorities opposed separate electorates, but some
minorities146 leaders wholeheartedly supported them, believing
that they would guarantee sizeable representation for
religious minorities. Through his Presidential Order, Zia
had specified 10 seats on the National Assembly for non-
Muslims: four for Christians; four for Hindus; one for
Sikhs and Parsis together; and one for Ahmadis. Similarly,
he reserved certain seats for non-Muslims in the four
Provincial Assemblies. For example, in Sindh, nine seats
were reserved for non-Muslims; five for Hindus; two for
Christians; one for Sikhs; and one for Ahmadis. In
Balochistan, one seat was reserved for Christians, and one
for Hindus, Sikhs and Parsis combined. Under the new system
the constituencies became altogether separate on
religious grounds; further, they were stretched across a vast
and unmanageable area. The elected governments of
Benazir Bhutto and Nawaz Sharif (198815099) and the three
interim governments in between the various dismissals
(1990, 1993 and 1997) consistently shied away from
annulling the separate electorates law. The system put the
minority leadership in a dilemma. If they chose non-participation
in the new set-up they would be totally
disenfranchised, whereas by participating in it they would
be seen to be supporting the enforced segregation. Before
the elections of 1993, a minority candidate for the Punjab
Assembly, Naeem Shakir, had contested the issue in a petition
to the Supreme Court. The Court allowed Muslim
and non-Muslim voters to cast their votes interchangeably
across the religious boundaries. However, the verdict was
confined to his constituency, PP 126, and, while this
achievement could have been a major breakthrough, it
proved temporary, as the Supreme Court reversed its earlier
verdict on 4 October 1993. It disallowed Naeem Shakir
from contesting elections from a Muslim constituency and
thus maintained the religious division within a democratic
set-up.
The second administration of Benazir Bhutto (19931506),
despite its apparent support for joint electorates, did not
take any action. Fakharuddin Ibrahimji, Bhutto146s Attorney
General and a former senior judge, re-affirmed support for
the Jinnahist vision of equal citizenship and joint electorates,
but found it to be a constitutional matter, which
could be rectified only by the National Assembly. Bhutto146s
supporters suggest that she could not annul the separate
electorates and other discriminatory laws and amendments
largely because she did not have an electoral majority, while
the Muslim League never appeared interested in undoing
Zia146s legacy. This was partly because Sharif and many of his
colleagues had been the personal beneficiaries of Zia and
his regime, and partly because the Muslim League has, for a
long time, been a party of predominantly conservative
interests representing the capitalists and landowners who
have never supported an egalitarian system.
The forced segregation resulted in representatives from
the majority community ignoring development schemes
in the areas inhabited by minorities since they did not fall
within their constituencies. In the same way, most of the
minorities, who were already poor, could not reach their
representatives, either because they did not know them or
had no means of contacting them. The minority communities
were left in the wilderness and, in many cases, were
overwhelmed by a sense of discrimination and loss.
Over the last two decades, many civic groups have
demanded the annulment of this harmful and immensely
discriminatory policy, but no government until 2002 tried
to undo Zia146s changes to the system. It should be remembered
that minorities have always been resident in what is
now Pakistan, like most other Pakistanis and, in some
cases, were present before Islam was introduced to the
region. They opted for Pakistan and in the process Bahais,
Christians, Hindus, Parsis, Sikhs and others, all experienced
partition and suffering, along with the Muslim
community. Minorities have stood by other citizens in
defence of Pakistan, their homeland, yet have received only
insecurity and deprivation from successive governments
and certain elements of the majority community. All the
way from the Objectives Resolution to more recent times,
regimes have opportunistically pandered to a policy of segregation
between Muslims and non-Muslims and, sadly,
this segregation has become multi-dimensional.47
Both Muslim and non-Muslim intellectuals and
activists have campaigned against separate electorates. On
4 September 1993, the National Commission for Pakistan
Justice and Peace Commission (Catholic Bishops Conference
of Pakistan) offered the following vital objections:
149 they (separate electorates) only incite religious prejudices;
they create disorder within the nation;
149 they segregate minorities from mainstream national politics;
149 they downgrade minorities to third-class citizenship;
149 the separate electorates promote only a few individuals
instead of communities;
149 they further divide and splinter minorities causing more
feuds and strife.48
It is to the credit of Pakistan146s civil society that the
demands for the repeal of separate electorates and other discriminatory
practices remained high on the agenda. It was
only after the US action against the Taliban, and US pressure
on the government for reforms, that Musharraf, in
early January 2002, abolished the separate electorates, as
well as the reserved seats for minorities. Musharraf also did
away with the statement regarding reaffirmation of the
finality of prophethood on the voter146s registration form,
RELIGIOUS MINORITIES IN PAKISTAN 21
which seriously affected the Ahmadis. However, following
pressure by the religious elements, the regime annulled its
decision and restored the practice on 29 May 2002.
Many civic leaders felt that reserved seats for minorities
should have been retained for a period of time at
least, to ensure sufficient representation of minorities on
the legislative bodies. While Musharraf has increased the
overall number of seats in the National and Provincial
Assemblies, and also those reserved for women and
minorities, it may still be impossible for minority candidates
to contest elections on their own due to their
meagre economic resources and a lack of organizational
means. Minority representation, in its entirety, is a delicate
matter and has to be tackled in a holistic and
supportive way, so as to generate a greater sense of participation
and representation by avoiding the models of
forced segregation and integration.
The Sharia and a majoritarian
Pakistan
The balance between the modernists and traditionalists
appeared to tilt towards the latter, especially under the
authoritarian Zia regime. The amendments to the Constitution
and new clauses in the Penal Code were
justified as steps towards Pakistan146s systemic overhaul in
accordance with Sharia. Without any consensus on
Sharia, and in the absence of newer and scientific interpretive
studies, this worked as a useful ploy to gain
support among the orthodox sections of the population,
but it created wide splits across Pakistan. It sparked off
an unending array of divisive demands and expectations,
which proved highly counterproductive. Even the interpretation
of Pakistan as a sovereign country was declared
an ideological construct, rooted in Islam, which simply
added to prevalent ambiguities about its national identity.
In addition to civic and social costs, Pakistan
experienced an economic downturn because of a hostile
attitude towards investments and some economic practices.
Aside from regional instability, Pakistan146s unclear
stance on interest and 145promises146 of its removal have
been scaring off potential investors.
Politically, rulers have browbeaten their opponents
using Sharia. For example, Sharif 146s supporters used Islam
and Sharia to embarrass Benazir Bhutto. In their many
efforts to destabilize her regimes, they sided with the religio-
political parties, denouncing a woman146s leadership of a
predominantly Muslim country. They felt that a woman146s
domain was basically her home and that she was incapable
of running a state. To them, her Western upbringing was a
further irritation. In addition, simply to obtain greater
legitimacy and popularity they used Islamic populism by
demanding the implementation of Sharia laws. Again, this
ploy proved counterproductive and became an embarrassment
for Sharif when he became Prime Minister in 1990.
His coalition partners, much to his discomfort, demanded
the imposition of Sharia laws in every sphere. For example,
religious legislators demanded the end to riba
(interest on loans and savings) and other radical changes,
which deeply unnerved him. He countered them with his
own version of the law 150 the Sharia Bill 150 to pre-empt the
growing pressure. A watered-down version of the Sharia
Bill was presented on 11 April 1991 and was soon allocated
to an 11-member Senate Committee. The Committee
was urged to present its recommendations within a
month. The religious parties rejected this Bill on the
grounds that it did not abolish interest, but Sharif 146s Muslim
League government was intent upon getting it
through the lower house. After only four days146 discussion
and with the incorporation of some minor amendments,
the National Assembly ratified the Bill on 16 May 1991.
Interestingly, out of a total house of 237 only 136 Members
of the National Assembly (MNAs) were present
when it received approval. Only 109 out of those present
cast their vote in support of this legislation. The Pakistan
Democratic Alliance and Pukhtoonkhawa Milli Party
voted against it, and the JUI and JUP did not participate
in the voting due to their displeasure over its 145mild146
nature. The Senate was presented with the Bill on 25
May, and voted on it three days later.
The new legislation reinforced the Objectives Resolution
and the other Islamic clauses in the 1973
Constitution, further Islamicizing Pakistan. It was stipulated
that the government would undertake serious and
effective efforts to teach Islamic studies and Sharia at different
levels. To Islamicize the national educational and
economic system, the government would establish separate
commissions. Any material or activity deemed against
the teachings of Sharia would be dealt with harshly by
punishing the culprits. The government would undertake
to overhaul the judicial system so as to convert Pakistan
into an Islamic state. Such provisions simply ignored the
plurality of Pakistan and displayed a disregard for non-
Muslims146 aspirations. Minorities146 exclusion from
socio-economic life, higher positions in the civil and military
sectors, and other overt cases of discrimination and
racism 150 to varying degrees 150 have been occurring across
the country. Pakistan146s officially institutionalized discrimination,
alongside societal indifference or anger, has added
another dimension to the marginalization of minorities
and women.
22 RELIGIOUS MINORITIES IN PAKISTAN
Minorities and institutional
segregation
Some 1015013 million Pakistanis belong to minority communities,
with Christians, Hindus and Sikhs among the
most prominent. It should be remembered that this
number does not include several Muslim denominations,
which do not wish to be identified as minorities. These
include Shias, among whom are Ismailis, and Zikris 150
Muslim communities that are deeply disturbed by Sunni
demands that they be designated as minorities. Moreover,
the Ahmadis 150 officially declared a 145minority146150 refuse to
be categorized as non-Muslims.
There are two ways of looking at the minority150majority
relationship in Pakistan. The majority would like to
assimilate minorities on its own terms, whereas the
minorities would like to preserve their cultural, religious
and ethnic identities. The country146s greater institutional
emphasis on Islam 150 the religion of over 90 per cent of its
142 million inhabitants 150 underplays Pakistan146s pluralism.
In addition, evangelical competition between Islam and
Christianity is harmful. In recent years, Western policies in
the Muslim world have been seen as inherently anti-Muslim
and based on double standards. The tragic human
sufferings in Afghanistan, Bosnia, Iraq and Palestine, and
the denigration of Islam in some quarters following the
attacks on the World Trade Center (September 2001),
infuriated Muslims (and others). The bombing of a poor
and war-ravaged country like Afghanistan, causing civilian
deaths and massive human misery, only intensified the
anger of some Muslims. The massacre of worshippers in
Bahawalpur on 28 October 2001 and the grenade attacks
on a church in Islamabad on 17 March 2002, followed by
similar attacks in Murree and Taxila, were linked with the
fury of some Muslims towards the West, with Pakistani
Christians used as a scapegoat. Further, the frequent fissures
and tensions in Indo-Pakistani relations add to
anti-Hindu feeling in Pakistan, making the community
feel increasingly insecure.
Physical attacks, social stigmatization, psychological
insecurity, forced conversions and continued institutional
degradation characterize the position of religious minorities
in Pakistan. Recent anti-Shia attacks also show a growing
sectarian intolerance towards Muslim 145minorities146. Even
after the banning of the LJ and LM, sporadic killings continued.
On 20 February 2002, five members of a Shia
family in Chichawatni, near Multan, were murdered by
Sunni militants. Six days later, 12 Shia worshippers were
gunned down in Rawalpindi in a mosque, while several
others were critically injured.49
It is unfair to suggest, however, that Pakistani society on
the whole is intolerant and intent upon eliminating pluralism;
a small number of militants exploit the
politco-economic frustrations of the rest, and these gather
momentum within a non-democratic system. The politics
of disempowerment and international or regional geo-political
factors further fuel this backlash. It is augmented by
prevailing prejudices stemming from ignorance about other
religious traditions and by stereotypes of Christians, Hindus,
Kalasha, Shias and others. The religious bigots inflame
hatred through the mosques and on the streets, against
non-Muslim minorities as well as against (Shia) Ismailis,
Twelvers and Zikris. Pakistan is currently undergoing a
process of fragmentation and exclusion 150 a phenomenon
that deserves deeper analysis since religious feuds may not
in fact be religious, and may be rooted in other factors.
Issues and incidents
The emphasis on exclusionary nationhood as portrayed in
the various forms of constitutional arrangements all the
way from the Objectives Resolution to Zia146s amendments
have increased minorities146 feelings of inequality. Even the
wording of oaths for various offices hurt non-Muslims146
feelings. The addition of specific clauses and a flood of litigation
on blasphemy have oppressed minorities and
individual Muslims. Further, economic marginalization 150
such as minorities146 confinement to menial, low-paid and
low-status work, especially for Christians and Hindus 150
has seriously diminished their self-esteem, besides consolidating
ethno-religious stereotypes. With a few exceptions,
most Christians (male and female) work as street sweepers
and suffer from discrimination. The rural Hindus are
mostly poor and lack organization, and are vulnerable to
feudal and police oppression. There are inflammatory
posters in the streets against minorities; for example, there
are anti-Ahmadi statements outside mosques, and signs
outside hair salons and water purification plants prohibiting
non-Muslims146 entry.50 Further, frequent graffiti betray
the strong anti-minority prejudices of sections of society.
In the Federal Ministry of Religious and Minorities
Affairs 150 the only one among 40 ministries to deal specifically
with minorities 150 there is an inscription in the main
hall: 145Of course, Islam is the best religion in the eyes of
GOD146. To Muslims, this may be right given its Qur146anic
context, but stating this in a national ministry dealing
with non-Muslims, shows a misplaced emphasis on uniRELIGIOUS
MINORITIES IN PAKISTAN 23
formity. And in the media, the mastheads of Pakistan146s
Urdu newspapers and magazines routinely carry a verse
from the Qur146an, while the teachings or beliefs of other
religions are not displayed at all. Some of the English
press and some Urdu newspapers and magazines generally
play a responsible role while reporting on plural issues,
but communal elements popularize anti-minority myths,
especially during a local or regional crisis. Radio and television
offer programmes on Islam but make no organized
effort to raise awareness of other religions or of the need
for pluralism. Further, even the teaching in schools is
heavily oriented towards Islamicizing pupils. For example,
20 extra marks are given to any candidate for admission
into schools and higher institutions for memorizing the
Qur146an. Even prison inmates receive a remission for learning
or memorizing the Qur146an. The lack of a proper
educational system and a holistic syllabus that takes Pakistan146s
plural traditions into account have only added to a
great sense of loss.51
Based on the 1998 census, Pakistan146s National Council
for Justice and Peace (NCJP) 150 one of many well-respected
human rights groups 150 has examined minorities146
literacy rates. According to the NCJP146s report for 2001,
the average literacy rate among Christians in Punjab, is 34
per cent, compared to the national average of 46.56 per
cent. Among minority women, the rate is abysmally low.
The average literacy rate among the Jati (upper caste)
Hindus, scheduled castes (Dalits) and others (including
Parsis, Buddhists, Sikhs and nomads) is 34 per cent, 19
per cent and 17 per cent, respectively, whereas for
Ahmadis, it is slightly higher than the national average of
51.67 per cent. Similarly, on the other socio-economic
indicators, minorities were mostly found lagging behind.52
There have been instances when the incitement of religious
hatred has been used to acquire properties belonging
to minorities. Mob attacks have taken place and cases of
blasphemy have been lodged against non-Muslims. In this
regard, in the early 1990s, the case of Salamat Masih of
Gujranwala, and others, made headlines. One of the
accused had to seek exile, while two others were murdered
on court premises. The policies of the Evacuee Property
Trust, which has administered and allocated properties to
immigrants since the early 1950s, have added to this land
acquisition at the expense of non-Muslims. These properties
belonged to non-Muslims who left for India during
partition. Various landowning groups seek out prime properties
housing temples and churches, and use religion as a
ploy to dislodge the owners. The recent anti-Christian disturbances
in Faisalabad, Gujranwala and Khanewal were
linked with such 145land mafia146 groups.
Aside from religious feuds and socio-cultural/economic
deprivation, the official policies of appeasement and the
emphasis on religious uniformity have allocated secondor
even third-class citizenship to millions of Pakistanis.
Rather than redressing this problem, the policy of
appeasement has continued, further marginalizing these
communities. This has led to a rise in cases of socio-psychological
depression among these communities. Suicide,
abject poverty, immensely unhygienic living conditions
and a high rate of unemployment are all linked to official
policy. For example, the HRCP146s report for 2000 recorded
many young people having committed suicide in Pakistan,
including 158 people in Karachi, 49 of them
women. In rural Sindh, 1,167 attempts were made, of
which 810 ended in death 150 a toll of 521 men and 289
women.53 Further, the NCJP identified 25 cases of suicide
by Christians in Punjab and Hindus in Sindh in 2000,
mostly due to poverty and domestic violence.54 Instead of
seeking to overcome these problems, successive governments
have sought to continue with their politicoreligious
agenda. For example, in 1992, coding religious
affiliation on national identity cards was raised as a possible
policy initiative, and was withdrawn only after strong
protest from civic groups. However, the reiteration of the
khatam-i-nubawwat (the finality of the Prophethood) is
formally institutionalized on passport applications and
voter registration forms. This reaffirmation is supplemented
with the rejection of Mirza Ghulam Ahmad as a 145false
claimant146 to succession of the Prophet.
Pakistani Hindus, as discussed, suffer due to the communalization
of Indo-Pakistani politics and their interstate
rivalries. The kidnap and rape of Hindu women; the
desecration of Hindu temples during the Indo-Pakistani
wars of 19471508, 1965, 1971, and again in December
1992, following the destruction of the Baburi Mosque in
India 150 as recorded by the HRCP and other NGOs 150 are
inextricably linked with the rise in communal hatred. And
many see these acts as an organized strategy. The violent
events of February150March 2002 in India, following Hindutva
(Indian Hindu extremists) efforts to construct the
Ram temple, however, did not set off any anti-Hindu
reaction in Pakistan. While Christians may be disliked
and discriminated against, there have been no serious
anti-Christian riots in Pakistan. Yet, especially since the
US-led campaign in Afghanistan, there has been a rise in
attacks on Christian churches, schools and hospitals.
These are often attributed to groups like the LJ, including
the attacks on the Christian school in Murree and the
chapel in Taxila Hospital in early August 2002.
As with Hindus, Christian women have been attacked
occasionally. The rape of seven Christian women on a bus
returning from their factory outside Lahore in the summer
of 2000 was widely deplored in Pakistan.55 Such
individual cases happen now and again, especially in rural
areas, and are under-reported due to the stigma involved.
Yet Pakistani human rights NGOs include such cases in
24 RELIGIOUS MINORITIES IN PAKISTAN
their reports each year. Further, relatives sometimes kill
poor women (often those who have been raped) in the
name of 145honour146, as well as some men 150 Muslims and
non-Muslims. Again, human rights groups and the local
press regularly report these 145honour killings146. For example,
the HRCP reported 315 145honour killings146 in Punjab alone
in 2000, of which 35 were males.56 However, the official
law enforcement agencies often display nonchalance and
laxity, largely to appease local people of influence, and are
consequently rewarded with huge sums.
Cases under the Blasphemy Law
In May 1998, a minister in Sharif 146s cabinet had hinted at
a possible amendment of the Blasphemy Law. In September
1998, at a seminar, Justice Nazeer Akhtar of Lahore
High Court, asserted that there was no need to amend the
existing law, and admonished him. He suggested that
blasphemers should be killed immediately. Due to a public
uproar, the judge subsequently retracted his statement,
but only after activating pro-Blasphemy Law religious lobbies.
Maulana Shah Ahmed Noorani, the leader of the
JUP, warned the government of dire consequences if it
attempted to amend the Penal Code. The Action Committee
of the Namoos-i-Mustafa (the honour of the
Prophet), a cross-sectarian committee of ulama and Sufi
individuals, organized a countrywide strike to forestall
such a move. Consequently, the regime refrained from
undertaking any initiative.
Musharraf 146s regime tried to regularize the registration
of the blasphemy cases by amending the procedures in
April 2001. Each case was to be initially investigated and
verified by the District Commissioner (DC) before being
submitted to the court. However, due to mounting agitation
from fundamentalist Muslim groups, just a month
later on 8 May, Musharraf rescinded the new order. The
increased expectations of reform and the removal of the
Penal Code were dashed with this announcement.
Electoral and legal segregation has only encouraged
the societal backlash against minorities. As we have seen,
the Pakistani state in the recent past had gradually
assumed the role of a flagship for a (Sunni) Muslim
majority. This growing dependence upon Islamic ideology
(at least a branch of it), has opened a door for fundamentalist
groups who see minorities as 145foreign agents146.
Groups like the ASSP and LJ openly decry Shias and consider
them apostates. Shias are also considered less
patriotic and as linked to Iranian forces. The killings of
middle-class Shias and of several Iranian diplomats in the
mid-1990s only worsened the Shia150Sunni and
Pakistan150Iran relationships. Further, the ASSP and LJ
supported the Taliban and began a new wave of terror
against Pakistani Christians in late October 2001. While
previously the attacks were isolated incidents, since Pakistan
joined the anti-Taliban coalition, the targeting of
Christians has increased.
Aside from individual blasphemy allegations, other
major incidents against Christians in recent years include
an attack in Khanewal, in 1997, when churches were
invaded, and the twin towns of Shantinagar and Tibba
Colony were demolished over a supposed case of blasphemy.
Many observers believe that the police sided with
those who had been incited to act against these Christian
communities by the local mullahs. Earlier, a police party
had gone to investigate a case of kidnap but, in the
process, they had desecrated the Bible. When the residents
demonstrated and registered a case against the
raiding police party, local Muslims were incited to react.
Torn pages of the Qur146an were strewn around, with the
names of supposed desecrators. As a result, 13 churches,
700 households and a number of shops and other properties
were razed to the ground by a 10,000-strong mob.
Several people were killed, although the police tried to
hush up the actual numbers. A one-man inquiry tribunal
was established but the report was never published. Violence
against Hindus and Dalits 150 mostly in Sindh 150 was
even reported to the National Assembly by a Hindu
MNA. His statement included details of young Hindu
girls being kidnapped, forcible conversions and cases of
land being taken. The HRCP recommended the repeal of
Penal Code Section 295150B and C besides other urgent
measures to restore citizenship and security to non-Muslim
Pakistanis.57
Recent HRCP reports have highlighted the need to
repeal discriminatory laws and practices by documenting
various incidents of abuse, not only those against minorities
and women but those against poor people in general.
The 1999 report recorded the blasphemy cases registered
against Christians and Ahmadis, especially that of Ayub
Masih in Shantinagar who had been sentenced to death by
the Multan High Court. He was released in August 2002
after the Supreme Court quashed the false case instituted
against him. As well as five Christians, two Muslims had
been accused of blasphemy. One of them, Munir Malang,
was murdered in April 1999 by an activist of Minhajul
Qur146an, a Muslim religio-political movement. Six Ahmadis
were facing blasphemy trials and 13 were being tried for
preaching Ahmadiyyat under the Penal Code Sections
298150B and C. A woman, Mubaraka Begum, was killed on
9 May because of her Ahmadi beliefs.
Further, the ASSP and the khatam-i-nubawwat advocates
demanded that an Ahmadi town in Punjab,
Rabwah, change its name, and they incited hatred against
the community.58 The NCJP reported details of 11 non-
Muslim Pakistanis 150 mostly from Punjab and Sindh 150
RELIGIOUS MINORITIES IN PAKISTAN 25
who had been murdered during 1999. Six were Christian,
five Hindu. The reasons for their murders included trivial
offences or excuses such as 145refusal to sell on credit146,
145shouting in the street146, 145bribe146, or 145a cracker [firework] hitting
the bicycle146.59
In 2000, the NCJP provided details of 35 Muslims 150
29 men and six women (including Benazir Bhutto) 150 who
allegedly blasphemed against the Qur146an and the Prophet
during 19921509. The cases have been brought under the
Penal Code 295150C and have been pending with the
Lahore High Court since 1993. In some cases the accused
are reported to have been murdered, or remain incarcerated
waiting for the final verdict. Except for two from
Sindh, two from NWFP and one from Balochistan, the
rest of the documented cases are all from Punjab. The
NCJP also details 52 cases of blasphemy, which have been
brought against Muslims, as reported in the national press
for the period 19921509. The list of the accused Christians
for 198715099 includes both men and women. Another list
includes two Sindhi Hindus 150 Ome Parkash and Dr Arib
Bheel 150 booked under Section 295150B in 1997 but eventually
released because of a lack of proof. The list for
Ahmadis accused of blasphemy during 19871509 consists of
32 people 150 including two women from Karachi 150 but
most are men from Punjab and Sindh.
Ahmadis have been a particular focus of the Blasphemy
Law. Most of the Ahmadis are booked under Section
295150C, dealing with the finality of the prophethood. In
1998, 106 cases were registered against Ahmadis, out of
which 22 were referred to anti-terrorist courts, established
by Sharif in 1997 for speedy verdicts. For printing the
Ahmadiyya daily, Al-Fazl, its editor faced 40 charges, and
the publisher faced 26. A total of 62 Ahmadi publications
were proscribed and 400 issues of their periodicals were
removed from circulation.60
In 2001, the NCJP details 38 cases of conversions to
Islam; some of these conversions appear to be involuntary.
Each case would mean several members of the same family
had converted 150 including 16 members of a family in
Chunian, Punjab and 16 members of two Ahmadi families
in Sharqpur, Punjab.61
Further, a statistical report for 2000 shows 41 cases
against minorities under the various clauses of Section 295
dealing with blasphemy. Most of the names on the list are
of Muslims, including some followers of the Sufi Pir Gohar
Shahi, plus several Ahmadis, Christians and Hindus. These
cases are from all over Pakistan, although most are from
Punjab.62 By November 2000, 52 Muslims were facing trial
or had been convicted under Section 295; there were 32
cases involving Christians and 36 involving Ahmadis.63
26 RELIGIOUS MINORITIES IN PAKISTAN
Conclusion
While Christians may face anger for political and economic
reasons, compounded by factors rooted in 145land
grabbing146 or racism, Hindus often suffer due to the Indo-
Pakistani discord. They become scapegoats whenever
tensions rise. Over the decades, they have been seen as
145fifth columnists146. Hindu women suffer from kidnaps and
forcible conversions, and the community is generally
depressed, under-educated and under-employed. The feudal
nature of Sindhi society and its collaborative
relationship with the local administration precludes the
possibility of any redress for Hindu grievances. The landless
peasants, nomads and Dalits among the Hindus
suffer from multiple deprivation.
Bahais are still a young and almost invisible community,
which is confined to intellectuals who try to keep out
of the limelight. Their magazines and books are available
in Urdu but the fundamentalists, unlike their counterparts
in Iran, have not yet seen them as a threat.
Nomads, especially nomadic women, occasionally fall
victim to feudal attitudes, including rape and other forms
of violence, although the religious elements tend to ignore
them. They are seen as a class of harmless, landless and
rootless people, yet sexual stereotypes about nomadic
women abound. Cases of kidnap and rape are occasionally
reported by investigating journalists from southern Punjab
and rural Sindh.
Nomads146 affinity with local Muslim communities in
rituals, their role as entertainers at different ceremonies or
and their participation during Shias146 Muharram processions
allow them to live on the fringes of the settled
communities.
Ahmadis and Christians are the communities that
have most regularly documented cases of discrimination
and oppression, both at the official and societal levels.
Shias have local information 150 mostly anecdotal150 or taken
from the press, but this is not yet in a documented form.
Most Bahais, Buddhists, Ismailis and Parsis are highly
educated, urban and commercial groups, with exceptional
economic performance. Their general level of self-sufficiency
and cosmopolitan contacts further ensure their
security. These communities are comparatively less vulnerable
to majoritarian backlashes. Sikhs, likewise, are not
perceived to pose any social, religious or economic threat
to others; and the common Muslim view of them as being
145anti-Hindu146 allows them a bit more space. The small size
of the Sikh community and its diversity equally allows
them a sort of 145invisibility146. It is the 4 million Hindus
who may be in need of most support in Pakistan, because
they suffer from stigmatization and a lack of proper support
networks.
Ahmadis have become the focus of overt attention
over the issue of khatam-i-nabuwwat. Their places of worship,
and, in particular, the city of Rabwah, are frequently
attacked. Zia146s ordinances amount to yet more persecution.
64 While Ahmadis consider their movement to be an
effort for Islamic renaissance,65 their opponents see them
as 145an enemy within146 who reject one of the five pillars of
Islam and are also critical of Jihad. Ahmadis146 well-documented
but not easily available reports, reveal a large
number of Ahmadis suffering from persecution.66 For
example, one document devoted to the cases under Penal
Code Section 295150C lists 201 cases of blasphemy registered
between 15 June 1986 and 11 March 2001.67
Another detailed statistical report covering the period
April 1984150July 2001, lists 15 categories of persecution
and the total number of cases under each one. For example,
753 cases were registered on displaying kalima, 37
were booked for giving azan (the call to prayer), 379 were
booked for posing as Muslims and 130 for using Islamic
epithets. According to the same document, 554 Ahmadis
were booked for preaching; 93 for offering prayers; 148
for distributing their periodical, Mubahala, and the entire
population of Rabwah had been charged with heresy
under Penal Code Section 298150C. The document also
claims that during the same period 56 Ahmadis were
killed; 97 attempts were made on Ahmadis146 lives; 10
places of worship were set on fire, and 21 such places
were sealed up. Even the sports and congregational meetings
at Rabwah have been banned.68 There are reports of
individual cases, which are not easily available to any
researcher as even contact between a Muslim and an
Ahmadi can easily be distorted to the detriment of the latter.
Zikris too, are fearful that they will suffer the same
fate as Ahmadis.
Pakistan146s insecure and non-representative ruling elite,
while seeking legitimacy, has used Islamic penal codes to
establish discretionary punishments. These Hudood laws
150 however sanctioned under Sharia 150 have been imposed
on society, and vulnerable minorities, women and Muslims
have been falling victim. In the struggle against this
malaise, the role of the various activist groups, human
rights NGOs and think tanks representing the civil society
of Pakistan takes centre stage. On the one hand, these
groups try to restrain statist unilateralism, while trying to
RELIGIOUS MINORITIES IN PAKISTAN 27
create a greater awareness of the sanctity and inviolability
of equal citizenship. At another crucial level, through
documentation and active lobbying, they organize civic
groups to play an effective role at the local level so as to
safeguard the plural nature of Pakistani society. Such
groups, many still in their infancy, emerged in the last
decade or so and are struggling to survive. Annual reports
like those of Amnesty International have raised these
issues, but there was a need for Pakistani networks and
pressure groups to investigate and document the human
rights abuses of the underprivileged sections of society.
These organizations face tough challenges and numerous
pressures, but they have built up their credibility as effective
channels of information and reform. However, the
fundamentalist, official, societal pressures on these organizations
and their personnel are immense.
Groups such as the HRCP are nationwide, non-sectarian
and non-profit think tanks. While each community
may have its own respective safety networks, the Christians
in this sense seem to be better organized, with
church-based and secular organizations emerging to focus
on human rights. The rural nature of most of the Hindu
communities has precluded such initiatives. On the other
hand, Parsis and Ismailis (the latter not characterized as a
minority) are the most organized and well-knit communities.
The Ahmadis are well-organized and affluent, yet
official and societal anger puts many restrictions on their
social and religious mobility, and their organization.
One of Pakistan146s civil society organizations 150 Centre
for Legal Aid, Assistance and Settlement (CLAAS) 150
works to fight discrimination. In 1999 it stated:
145Laws are not only a reflection of society146s attitudes to
any given issue; they can change the prevailing attitudes.
Good laws can help foster tolerance; bad laws
can fire hate. Attitudes once set into motion are hard
to bring to rest. The Blasphemy Law has very rapidly
incited hate and its misuse continues with impunity.146
The way forward
Pakistan is a plural country where equal citizenship based
on unfettered human rights could lead to many improvements.
This can only happen if the country146s leaders and
opinion-makers act more responsibly and avoid inciting
hatred by preaching tolerance and coexistence. It is imperative
for the Pakistani ruling elite to revisit Jinnah146s vision
of a tolerant, plural and democratic Pakistan, anchored on
the principles of equal citizenship and other rights, irrespective
of caste, creed or gender. Such an ideal was the
original creed of the movement for Pakistan and forms a
point of consensus for a vast majority of the population
even today. The actions of non-representative regimes and
the difficult inter-state relations have only worsened intercommunity
relationships in South Asia.
However, fundamentalist activities, among other factors,
are encouraged by poverty and disillusion. As
admitted by the government, every third Pakistani is living
below the poverty line. It was officially revealed in
mid-2001 that the proportion of those living in poverty
had gone up from 17 to 34 per cent by the late 1990s.
Pakistan146s overwhelming majority is tolerant and in
favour of giving equal rights to minorities and women.
According to a recent (1997) major national survey, most
of the citizens wanted a tolerant and progressive Pakistan.
Accordingly, 74 per cent of them supported a ban on sectarian
groups; 81 per cent demanded a stop to
hate-inciting khutbas (sermons) in mosques; 67 per cent
rejected the Taliban-style restrictions on women; 59 per
cent wanted to give women the right to divorce; 63 per
cent believed in giving equal weight to evidence from
men and women; 74 per cent favoured family planning;
and 74 per cent 150 an overwhelming majority 150 supported
joint electorates.69 It appears that successive regimes have
failed these people. The economic and political empowerment
of the people on an equal basis through a system of
joint electorates with some special incentives, seats and
safeguards for minorities can help Pakistan to achieve lasting
social cohesion. The initiatives have to come from the
government in areas including: communication, the Constitution,
education, electoral politics, employment and
general law and order.
Further, a greater awareness of the obligations and
attributes of pluralism is an urgent need. Pakistani nationalism
must symbolize the plural realities of society rather
than demanding or imposing a unitary nationhood.
28 RELIGIOUS MINORITIES IN PAKISTAN
Recommendations
1. The authorities in Pakistan should institute independent
inquiries into the recent cases of large-scale killings
of religious groups, such as that of Christians in
Bahawalpur in October 2001, and in Murree and Taxila
in the summer of 2002, and that of Shias in
Rawalpindi in February 2002. Those responsible for
the killings should be brought to justice in accordance
with internationally recognized guidelines for fair trial.
The police and judiciary should take urgent steps to
prosecute those responsible for any crimes motivated
by ethnic or religious hatred, including harassment,
murder or crimes of sexual violence.
2. Independent commissions for racial, religious and gender
equality, or similar institutions, should be set up,
to receive and investigate complaints, to offer advice
to victims of discrimination and to undertake awareness-
raising activities to promote the principles of
non-discrimination and understanding between different
communities. These commissions should have
regional offices to cover remote rural areas. Their work
should be linked to building the capacity of the judiciary
and other legal institutions, including through
human rights training and anti-discrimination programmes.
The authorities should undertake other
measures to promote awareness of the value of diversity,
minority rights, and the contribution of various
communities to the culture and history of Pakistan,
for example, by introducing new elements into school
curricula. Funds must be made available to implement
these measures which should be devised with the full
and effective participation of representatives of minority
groups and, for example, local inter-faith
committees.
3. The authorities should ensure that religious and other
minorities can participate in all aspects of public life.
They may consider a wide range of mechanisms for
ensuring participation of minorities in decision-making,
including reserved seats in government and Parliament,
consultative bodies on the national and local
level covering matters of concern to minorities, and
forms of cultural or territorial autonomy. The bar on
non-Muslims for the posts of President and Prime
Minister and other high offices should be removed.
4. Laws and constitutional provisions, which demonstrably
result in discrimination against minorities or
women, such as the blasphemy, evidence and alcohol
laws, the laws designating certain groups as non-Muslims,
and the constitutional provisions regarding the
compliance of law with Islamic injunctions, should be
modified or revoked to ensure that the discrimination
ceases. The affirmation of the finality of the Prophethood
should be removed from passports and other
official documents.
5. Measures should be undertaken to ensure that minorities
can participate in economic and public life
without discrimination, including monitoring of
recruitment practices and punitive measures against
those found to be discriminating against minority
applicants. Laws should be passed and enforced, to
criminalize the display of signs by shops or other businesses
indicating that members of particular minority
communities are unwelcome.
6. Pakistan should ensure that all laws, policy and practice
comply with its obligations under the Convention
on the Elimination of All Forms of Discrimination
Against Women, the International Convention on the
Elimination of All Forms of Racial Discrimination,
and the Convention on the Rights of the Child. It
should take immediate steps to ratify and implement
all of the remaining major human rights instruments,
in particular the International Covenant on Civil and
Political Rights, and the International Covenant on
Economic, Social and Cultural Rights.
RELIGIOUS MINORITIES IN PAKISTAN 29
Declaration on the Elimination of All Forms of Intolerance
and of Discrimination Based on Religion or Belief, 25
November 1981
Article 1
1. Everyone shall have the right to freedom of thought, conscience and
religion. This right shall include freedom to have a religion or whatever
belief of his choice, and freedom, either individually or in community
with others and in public or private, to manifest his religion or belief in
worship, observance, practice and teaching.
2. No one shall be subject to coercion which would impair his freedom to
have a religion or belief of his choice.
(...)
Article 2
1. No one shall be subject to discrimination by any State, institution, group
of persons, or person on the grounds of religion or other belief.
(...)
Article 4
1. All States shall take effective measures to prevent and eliminate discrimination
on the grounds of religion or belief in the recognition,
exercise and enjoyment of human rights and fundamental freedoms in
all fields of civil, economic, political, social and cultural life.
2. All States shall make all efforts to enact or rescind legislation where
necessary to prohibit any such discrimination, and to take all appropriate
measures to combat intolerance on the grounds of religion or other
beliefs in this matter.
Article 5
1. The parents or, as the case may be, the legal guardians of the child
have the right to organize the life within the family in accordance with
their religion or belief and bearing in mind the moral education in which
they believe the child should be brought up.
2. Every child shall enjoy the right to have access to education in the matter
of religion or belief in accordance with the wishes of his parents or,
as the case may be, legal guardians, and shall not be compelled to
receive teaching on religion or belief against the wishes of his parents
or legal guardians, the best interests of the child being the guiding principle.
(...)
4. In the case of a child who is not under the care either of his parents or
of legal guardians, due account shall be taken of their expressed wishes
or of any other proof of their wishes in the matter of religion or belief,
the best interests of the child being the guiding principle.
5. Practices of a religion or belief in which a child is brought up must not
be injurious to his physical or mental health or to his full development,
taking into account article 1, paragraph 3, of the present Declaration.
Article 6
In accordance with article I of the present Declaration, and subject to
the provisions of article 1, paragraph 3, the right to freedom of thought,
conscience, religion or belief shall include, inter alia, the following freedoms:
(a) To worship or assemble in connection with a religion or belief, and to
establish and maintain places for these purposes;
(b) To establish and maintain appropriate charitable or humanitarian institutions;
(c) To make, acquire and use to an adequate extent the necessary articles
and materials related to the rites or customs of a religion or belief;
(d) To write, issue and disseminate relevant publications in these areas;
(e) To teach a religion or belief in places suitable for these purposes;
(f) To solicit and receive voluntary financial and other contributions from
individuals and institutions;
(g) To train, appoint, elect or designate by succession appropriate leaders
called for by the requirements and standards of any religion or belief;
(h) To observe days of rest and to celebrate holidays and ceremonies in
accordance with the precepts of one146s religion or belief;
(i) To establish and maintain communications with individuals and communities
in matters of religion and belief at the national and international
levels.
Article 7
The rights and freedoms set forth in the present Declaration shall be
accorded in national legislation in such a manner that everyone shall be
able to avail himself of such rights and freedoms in practice.
Convention on the Rights of the Child, 20 November 1989
Article 29
1. States Parties agree that the education of the child shall be directed to:
(...)
(b) The development of respect for human rights and fundamental freedoms,
and for the principles enshrined in the Charter of the United
Nations;
(c) The development of respect for the child146s parents, his or her own cultural
identity, language and values, for the national values of the country
in which the child is living, the country from which he or she may originate,
and for civilizations different from his or her own;
(d) The preparation of the child for responsible life in a free society, in the
spirit of understanding, peace, tolerance, equality of sexes, and friendship
among all peoples, ethnic, national and religious groups and
persons of indigenous origin;
(...)
Article 30
In those States in which ethnic, religious or linguistic minorities or persons
of indigenous origin exist, a child belonging to such a minority or
who is indigenous shall not be denied the right, in community with
other members of his or her group, to enjoy his or her own culture, to
profess and practise his or her own religion, or to use his or her own
language.
Convention on the Elimination of All Forms of Discrimination
Against Women, 18 December 1979
Article 2
States Parties condemn discrimination against women in all its forms,
agree to pursue by all appropriate means and without delay a policy of
eliminating discrimination against women and, to this end, undertake:
(a) To embody the principle of the equality of men and women in their
national constitutions or other appropriate legislation if not yet incorporated
therein and to ensure, through law and other appropriate means,
the practical realization of this principle;
(b) To adopt appropriate legislative and other measures, including sanctions
where appropriate, prohibiting all discrimination against women;
(c) To establish legal protection of the rights of women on an equal basis
with men and to ensure through competent national tribunals and other
public institutions the effective protection of women against any act of
discrimination;
(d) To refrain from engaging in any act or practice of discrimination against
women and to ensure that public authorities and institutions shall act in
conformity with this obligation;
(e) To take all appropriate measures to eliminate discrimination against
women by any person, organization or enterprise;
(f) To take all appropriate measures, including legislation, to modify or abolish
existing laws, regulations, customs and practices which constitute
discrimination against women;
(g) To repeal all national penal provisions which constitute discrimination
against women.
Article 3
States Parties shall take in all fields, in particular in the political, social,
economic and cultural fields, all appropriate measures, including legislation,
to ensure the full development and advancement of women, for
the purpose of guaranteeing them the exercise and enjoyment of
human rights and fundamental freedoms on a basis of equality with
men.
International Convention on the Elimination of All Forms
of Racial Discrimination 21 December 1965
Article 2
1. States Parties condemn racial discrimination and undertake to pursue
by all appropriate means and without delay a policy of eliminating racial
discrimination in all its forms and promoting understanding among all
races, and, to this end:
(a) Each State Party undertakes to engage in no act or practice of racial
discrimination against persons, groups of persons or institutions and to
ensure that all public authorities and public institutions, national and
local, shall act in conformity with this obligation;
(b) Each State Party undertakes not to sponsor, defend or support racial
discrimination by any persons or organizations;
(c) Each State Party shall take effective measures to review governmental,
national and local policies, and to amend, rescind or nullify any laws
and regulations which have the effect of creating or perpetuating racial
discrimination wherever it exists;
(d) Each State Party shall prohibit and bring to an end, by all appropriate
means, including legislation as required by circumstances, racial discrimination
by any persons, group or organization;
(e) Each State Party undertakes to encourage, where appropriate, integrationist
multiracial organizations and movements and other means of
eliminating barriers between races, and to discourage anything which
tends to strengthen racial division.
2. States Parties shall, when the circumstances so warrant, take, in the
social, economic, cultural and other fields, special and concrete measures
to ensure the adequate development and protection of certain
racial groups or individuals belonging to them, for the purpose of guaranteeing
them the full and equal enjoyment of human rights and
fundamental freedoms. These measures shall in no case entail as a
consequence the maintenance of unequal or separate rights for different
racial groups after the objectives for which they were taken have
been achieved.
Relevant international instruments
1 Figure given in a statement by Ministry for Religious Affairs,
Government of Pakistan.
2 Sir John Marshall established much of the prehistory of the
Indus Valley civilization in the 1920s. For further information,
see Wheeler, R.E.M., Five Thousand Years of Pakistan, London,
Christopher Johnson Publishers Ltd, 1950; and Kenoyer,
J.M., Ancient Cities of the Indus Valley Civilization, Karachi,
OUP, 1998.
3 On the role of missionaries and the emergence of Christian
communities in the region of Pakistan, see Malik, I.H.,
U.S.150South Asia Relations, 17831501940: A Historical Perspective,
Islamabad, Area Study Centre, 1988, pp. 3215063.
4 The province of Balochistan accounts for 43 per cent of
Pakistan146s territory but is the smallest in terms of population.
Around 7 million inhabitants live in Balochistan, divided into
various Baloch and Pushtun tribes. Quetta is both a Baloch
and Pushtun city with a sizeable number of Punjabis and
Urdu150speakers. However, there are more Baloch in Karachi
than in the entire province of Balochistan.
5 The Green Revolution entailed the mechanization of agriculture
and the introduction of high-yield crops.
6 Muhajirs/Muhajireen are those Urdu150speakers who emigrated
from India to Pakistan in 1947.
7 For more on Biharis, see Whitaker, B. et al., The Biharis in
Bangladesh, London, MRG, 1982.
8 For conflictive pluralism in Sindh and the MQM, see Malik,
I.H., State and Civil Society in Pakistan: Politics of Authority,
Ideology and Ethnicity, Oxford, St Antony146s-Macmillan, 1997,
pp. 168150256.
9 The male children of these refugees, in most cases, ended
up at the religious schools 150 madrassahs 150 in Pakistan and
eventually emerged as the new political power in
Afghanistan. These students 150 the Taliban 150 quickly captured
Afghanistan and imposed their version of Islamic laws in
addition to persecuting the non-Pushtun opposition, mostly
marginalized in the north. This new phase in the civil war not
only dissuaded Afghans from returning but also created a
new refugee exodus
10 See Malik, I.H., Islam, Nationalism and the West: Issues of
Identity in Pakistan, Oxford, St Antony146s-Macmillan, 1999, chs
2 and 3.
11 See Hashmi, T.I., Pakistan as a Peasant Utopia, Denver, Westview,
1992; Ahmad, A., Islamic Modernism in India and
Pakistan, 18571501947, Oxford, OUP, 1967; Shaikh, F., Community
and Consensus in Islam: Muslim Representation in
Colonial India, 18601501947, Cambridge, CUP, 1989; Jalal, A.,
The Sole Spokesman: Jinnah, the Muslim League and the
Demand for Pakistan, Cambridge, CUP, 1985.
12 This could be one reason other than the pace of events why
the Indian leaders failed to fully predict the volatility and
migrations during Partition. The British government, led by
Mountbaten, in its cavalier haste, did not develop any mechanisms
or safeguards for the would-be migrants and
insecure minorities. This lapse led to mayhem. See, French,
P., Liberty or Death? London, Flamingo, 1997, and Talbot, I.,
Freedom146s Cry, Karachi, OUP, 1996.
13 The Muslim League was founded in 1906. It struggled for
Pakistan in British India. Since 1947 it has splintered into
factions.
14 This was borne out in a nationwide survey in 1997. See 145Fifty
Years: Fifty Questions146, Herald, Karachi, January 1997 and
later in this report.
15 Pakistan146s tribal peoples in NWFP tend to be settled rather
than nomadic. They live in small rural settlements, generally
in the border areas. They are ethnically Pushtuns, but are
divided into different clans.
16 The sexist nature of feudal society is all too well known. See
Durrani, T., My Feudal Lord, London, Corgi, 1995. For the politics
of feudal elitism and the official reluctance to
implement land reforms and agricultural tax, see Hussain, A.,
Elite Politics in an Ideological State, London, Dawson, 1979.
For the evolution of these feudal families and their repression
of landless peasants see Masud, M., Hari Report: Note
of Dissent, Karachi, 1948.
17 During research in July150August 2001, many senior officials,
especially from the army, boasted that most of the writers
and journalists were, in 145our pockets146. Despite its crudity and
exaggeration, it remains true that the intelligence agencies
carry a massive influence both through temptation and
harassment. See, Ahmed, M., Pakistan Mein Intelligence
Agencion Ka Siyasi Kirdar (The political role of intelligence
agencies in Pakistan), Lahore, Jahangir Book Depot 1993;
also, Malik, op. cit., 1997, pp. 94150115.
18 For a pertinent study on Pakistan146s colonial heritage, see,
Low, D.A. (ed.), The Political Inheritance of Pakistan, Basingstoke,
Macmillan, 1991.
19 For a useful study by an insider, see Gauhar, A., Ayub Khan:
Pakistan146s First Military Ruler, Lahore, Sang-i-Meel, 1993; also
Ziring, L., The Ayub Khan Era: Politics in Pakistan, 1958-1969,
Syracuse, Syracuse University Press, 1971, and Talbot, I.,
Pakistan: A Modern History, London, Hurst and Co., 1998.
20 For further details see Sisson R. and Rose, L., War and
Secession. Pakistan, India, and the Creation of Bangladesh,
Berkeley, University of California Press, 1990.
21 For more on Bhutto146s personality and political profile see
Wolpert, S., Zulfi Bhutto of Pakistan, Karachi, OUP, 1994.
22 Baxter, C. et al., Pakistan under the Military: Eleven Years of
Zia-ul-Haq, Boulder, CO, Westview, 1991.
23 Government of Pakistan, Pakistan Year Book 19941505,
Karachi, 1996, pp. 51506.
24 For the earliest account on the Kalasha, see Robertson, G.,
The Kafirs of the Hindu-Kush, Karachi, OUP, 1986 (reprint);
The Siege of Chitral, Karachi, OUP, 1977. Many people believe
that Kipling146 story, The Man Who Would be King, is about the
Kalasha and their descent from Alexander146s troops.
25 Whenever there is a conversion to Islam, the local ulama
organize a celebratory procession. Kalasha146s extreme poverty
and lack of resources make it difficult for them to retain
their collective identity. Based on a personal visit and interviews
in Ayun, Berar, Bhamboriyat, Chitral and Rambir.
26 Based on interviews with several Baloch intellectuals and
political leaders in Balochistan and Karachi in August 2001.
27 Baloch, A.G., Zikri Firqa Ki Tarikh (The history of Zikri sect),
Urdu, Karachi, 1996, p. 51. Mr Baloch is the leader of the All-
Pakistan Muslim Zikri Anjuman. He worked for different
official departments before his retirement. A native of Turbat,
he is a widely respected Zikri intellectual and author of several
popular books. Recently, he has tried to challenge
stereotypes about Zikris.
28 Baloch, A.G., A Short History of Zikri Faith, Karachi, n.d., p. 2.
29 Malai, S.N.A, Asalathul Zakarin, Turbat, Tehreek-i-Pairowan-i-
Mahdi 1994, p. 1.
30 Based on interviews and also Baloch, A.G., Zikri Mazhab
Islam kay Aiynnah Mein (Zikri faith through Islamic prisms),
Notes
30 RELIGIOUS MINORITIES IN PAKISTAN
Karachi, Turbat, 1993, pp. 1815022. Also Baloch, I., 145Islam, the
state, and identity: the Zikris of Balochistan146, in P. Titus (ed.),
Marginality and Modernity: Ethnicity and Change in Post-colonial
Balochistan, Karachi, OUP, 1996, pp. 22315049.
31 Some of their opponents include the members of JUI and JI.
They pinpoint a number of major doctrinal differences with
Zikris. Sunni Baloch 150 called Namazi Baloch by Zikris 150 tend
not to intermarry with Zikris. Some believe that it was not
Syed Jaunpuri but a Mullah Attocki who came down from
the north and propagated his version of Islam, and persuaded
the poor, uneducated people to follow him. But, Ghani
Baloch, Shah-i-Haider and other Zikris reject the existence of
Attocki as the founder of the movement.
32 See Qasrqandi, M.A.M., Zikri Mazhab aur Islam (Zikri religion
and Islam), Quetta, 1978. The pamphlet attributes quite a
few controversial beliefs and practices to Zikris and Malais
and advises Zikri youth to convert to Islam. Ghani Baloch
and several other authors have written books to refute such
claims, but are worried about communal violence due to a
growing emphasis on fundamentalism.
33 For example, see Munir, A., Zikris in the Light of History and
Their Religious Beliefs, Lahore, Azhar Munir 1998. Originally
published as a series of sympathetic articles to educate
Pakistanis on the Zikri beliefs and practices and to create a
greater sensitivity to their rights, this book is the translated
version.
34 Bishop Alexander Malik and several other Christian intellectuals
and leaders frequently highlight this point.
35 The missionary schools and colleges like FC College,
Lahore; Gordon College, Rawalpindi; and numerous other
such institutions were taken over by the state in the early
1970s. Their quality seems to have gone down since the
nationalization. In addition, at colleges like Kinnaird or
schools such as St Anthony146s, Muslim students outnumber
their Christian counterparts. Interviews at Kinnaird College,
Lahore, in July 2001.
36 Justice Dorab Patel and Justice Cornelius are two senior
non-Muslim Pakistani judges who reached the highest civilian
positions in Pakistan, but they are seen as exceptions.
On the other hand, numerous cases are cited of clear discrimination
where senior command jobs, diplomatic
assignments and other higher positions were closed to non-
Muslim Pakistanis. Based on interviews across Pakistan in
July150August 2001 and July150August 2002.
37 For useful material on this very important subject almost
unknown to many Pakistanis, see Akhtar, S., Tehrik-i-Pakistan
Kay Gumnam Kirdaar (The unknown heroes of Pakistan
Movement), Rawalpindi, Christian Study Centre, 1997. I am
thankful to Cecil Choudhary for his helpful insights on this
subject and Jennifer Bennett of the Christian Study Centre
for her help.
38 The JUI has long been factionalized due to some inter-personality
differences. Maulana Fazlur Rahman and Maulana
Sami-ul Haq lead its present two factions. Both have a similar
Pushtun background and believe in the Deobandi
doctrine, yet have been competing to gain further ground in
western Pakistan and Afghanistan. The JUP is largely representative
of Brelvi Islam allocating greater status to saints
and pirs. Like the Deobandi, the JUP traces its origin from
Uttar Pradesh during the nineteenth century, where the
reform and revivalist movements emerged in British India.
39 Many human rights groups have reported on these killings.
For example, see the reports of the Human Rights Commission
of Pakistan (HRCP) in recent years.
40 It is reported that Riaz Basra, Malik Ishaq and several other
leaders of the LJ had been trained in Afghanistan. The Iranian
connection is cited in the case of SM. In an interview for
Pakistani television, Moin Haider, the Interior Minister, complained
about the Taliban146s continued resistance in handing
these militants back to Pakistan. Prime TV, monitored in
Oxford, 26 October 2001.
41 Interviews in Pakistan during the research conducted in
20001501 amply supported that. Quite a few Shia professionals
feel scared and have been seeking political asylum abroad.
For more on Shia150Sunni discord, see Haydar, A., 145The politicisation
of the Shias and the development of the
Tehrik-e-Nifaz-e-Fiqh-e-Jafria in Pakistan146, in C.H. Kennedy
(ed.), Pakistan 1992, Boulder, CO, Westview, 1993, pp. 7515084.
42 For example, see a letter from Dublin from a Pakistani doctor
in Dawn, 21 October 2001.
43 For details on constitutional developments and the religious
riots in the early years, see Afzal, M.R., Pakistan: History and
Politics, 19471501971, Karachi, OUP, 2001; Binder, L., Religion
and Politics in Pakistan, Los Angeles, 1961; Nasr, S.V.R.,
Mawdudi and the Making of Islamic Revolution, New York,
OUP, 1996.
44 For more on Bhutto, see Wolpert, S., Zulfi Bhutto of Pakistan,
Karachi, OUP, 1993, and Syed, M.A., The Discourse and Politics
of Zulfikar Ali Bhutto, Basingstoke, Macmillan, 1992.
45 Interviews with Joseph Francis, a leading humanist and
activist, in Lahore, July 2001.
46 For more details on the effects of these laws on women and
other underprivileged groups, see Bennett, J., 145Religion and
democracy in Pakistan: the rights of women and minorities146,
mimeo, Islamabad, SDPI Paper, n.d., pp. 115023.
47 For more details, see Moghal, D., 145The status of non-Muslims
in the Islamic Republic of Pakistan: a confused identity146, in
D. Moghal and J. Jivan (eds), Religious Minorities in Pakistan:
Struggle for Identity, Rawalpindi, Christian Study Centre,
1996.
48 Quoted in Saleem, A., Pakistan Aur Aqlieetain (Pakistan and
minorities,) Karachi, 2000, p. 267. In several interviews with
the author during 20001501, Christian leaders, scholars and
other human rights activists across Pakistan confirmed
these views. Many Pakistani politicians like Abdul Wali Khan,
Asghar Khan and Benazir Bhutto, and other secular and progressive
elements strongly resent this politics of separatism
and exclusion.
49 Reported in Dawn, 71508 March 2002.
50 National Commission for Justice and Peace (NCJP), Human
Rights Monitor 150 1999, Lahore, NCJP, 2000, pp. 17 and 20.
51 When asked about a new educational curriculum to create a
greater sense of respect and sharing of plural traditions, a
senior official in the Ministry of Religious and Minority Affairs
was indifferent. Instead, he asked the author to visit the Ministry
of Education in each of the four provinces as 145it did not
come within the purview of this Ministry146. Interview in Islamabad
with M. Ashraf Khan, Joint Secretary, August 2001.
52 NCJP, Human Rights Monitor 150 2001, Lahore, NCJP, 2001, p. 11.
53 HRCP, State of Human Rights in 2000, Lahore, HRCP, 2001,
pp. 5015077.
54 NCJP, Human Rights Monitor 150 2000, Lahore, NCJP, 2000.
55 See reports in The Daily Din (Karachi), 7 June 2000.
56 HRCP, 2000, op. cit.
57 HRCP, State of Human Rights in 1997, Lahore, NCJP, 1998,
pp. 11815048.
58 HRCP, State of Human Rights in 1999, Lahore, HRCP, 2000,
pp. 11815030.
59 NCJP, Human Rights Monitor 150 1999, op. cit., p. 15.
60 HRPC information, reproduced in ibid., pp. 581509.
61 According to Ahmadi watchdogs, 160 cases of blasphemy
were registered against their community members between
1986 and 1998. Based on interviews with some Ahmadi
leaders in Lahore, July 2001.
62 NCJP, Human Rights Monitor 150 2001, op. cit., pp. 4515050.
63 CLAAS, Cases Against Minorities 2000, Lahore, CLAAS, January
2001, pp. 11506.
64 CLAAS, Some Victims of Allegedly Defiling the Holy Quran
295B and the Holy Prophet (PBUH) 295C, Lahore, CLAAS,
RELIGIOUS MINORITIES IN PAKISTAN 31
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Post-Colonial Balochistan, Karachi, Oxford University Press, 1996.
Wheeler, R.E.M., Five Thousand Years: An Archaeological Outline,
London, Christopher Johnson (Publishers) Ltd, 1950.
Wolpert, S., Zulfi Bhutto of Pakistan, Karachi, Oxford University
Press, 1994.
Ziring, L., The Ayub Khan Era: Politics in Pakistan, 19581501969,
Syracuse, Syracuse University Press, 1971.
See also: Dawn, Din, Friday Times, Guardian, Herald, Jang, Jihd-i-
Haq, Mirror, Nawa-i-Waqt, News, Newsline, Ux-o-Aeena, and
various reports by Amnesty International and Human Rights
Watch.
Bibliography
November 2000, pp. 11506. (Each report accepts that its figures
are inconclusive.)
65 Khan, M.Z., Ahmaddiyyat: The Renaissance of Islam, London,
IIIP, 1986; also Ahmad, M.T., Revelation, Rationality, Knowledge
and Truth, Tilford (UK), IIIP, 1998. M.T. Ahmad (b. 1928) is the
current Head who left Pakistan in 1984 to settle in the UK
66 For details on the socio-legal persecution of the community,
as documented by an Ahmadi lawyer, see Mujeeb-ur-Rahman,
Persecution of Ahmadis in Pakistan, Maple (Canada), 1993.
67 Details of Ahmadis Implicated Under PPC150295C, mimeo. n.d.,
pp. 115011. This lists the name of the accused as well as of the
complainant, police station, date of registration and the
details of each case.
68 Summary of the Cases Instituted against Ahmadis in Pakistan
(from April 1981 to July 23, 2001), mimeo, pp. 11503. The list is
quite extensive and does not have any references as such
nor does it carry the name of its publisher. Like the previous
reference, it is definitely an Ahmadi publication and the
source who gave it to the present author affirmed its
authenticity.
69 For details, see 145What do Pakistanis really want?146 Herald
(Karachi), January 1997, pp. 15115092.
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Afghanistan: Minorities, Conflict and the Search for Peace
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1999 ISBN 1 897693 47 8, 40pp, 1635.95/US$10.95
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Religious Minorities in Pakistan
Minority Rights Group International 379 Brixton Road, London, SW9 7DE, United Kingdom ISBN 1 897693 69 9
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Email minority.rights@mrgmail.org Website www.minorityrights.org
Recent massacres of religious groups in Pakistan have
focused new attention on their predicament in a country
that is generally perceived to be a homogeneous Muslim
nation. In fact, besides five ethno-regional groups (Baloch,
Muhajir, Pathan, Punjabi and Sindhi), there are the Ahmadi,
Christian and Hindu religious groups, and a number of
smaller Islamic groups.
Pakistan has been ruled by the military for much of its
existence. The political use of religion by governments and
a weak civil society pose enormous challenges for minorities
in Pakistan. Non-Muslim communities and women in
Pakistan are subject to harsh religious laws. Constitutional
amendments and the Blasphemy Law have deprived
minorities of religious freedom and violated their rights as
citizens. In addition, the decision of the current military
regime to join the US-led coalition against terrorism has
provoked popular resentment and an internal backlash by
extremist groups with renewed violence against minorities.
This report aims to enhance understanding of religious
minorities in Pakistan and increase awareness of the
need for the protection of minority and gender-based
rights across communities. With a general election due
this year in Pakistan, this report is timely and of direct relevance
to both the international community and agencies
concerned with South Asia in general, and Pakistan in
particular.