In the video, a man is seen forcibly pulling off the woman’s hijab as others shout abuses, harass, and physically attack both her and the man she was with. The incident occurred in the Khalapar area while the duo—riding a bike—were returning from Sujroo village after collecting a loan EMI on behalf of Utkarsh Small Finance Bank. The woman, according to her police complaint, stated she had been accompanying one of her mother’s colleagues on official duty when they were suddenly stopped and assaulted.

 

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“A group of 8-10 men started verbally abusing me and also physically assaulted me and the man who was accompanying me. The accused also pulled my burqa and clothes as I struggled to save myself. They also recorded a video of the attack and threatened to make the incident viral,” she told the Times of India.

Muzaffarnagar City DSP Raju Kumar confirmed the sequence of events. He stated that “the incident occurred between approximately 4 and 4:30 pm. A Hindu man from Bhavan area and a Muslim woman from Khalapar, both associated with Utkarsh Small Finance Bank, were returning from Sujroo after collecting a loan installment. They were stopped and assaulted by some locals in Darzi Wali Gali. Six accused have been arrested so far. We have also taken cognizance of the video. Further arrests will be made as more people are identified from the video. Strict legal action will follow” reported the Times of India.

The police identified the accused as Sartaj, Shadab, Mohammad Umar, Arsh, Shoaib and Shami, all residents of Muzzaffarnagar, as per a report in the Indian Express.

An FIR was registered on April 12, under Sections 115(2) (voluntarily causing hurt), 352 (intentional insult with intent to provoke a breach of public peace), 191(2) (rioting), and 74 (assault with intent to outrage the modesty of a woman) of the Bharatiya Nyaya Sanhita (BNS) against unidentified men (later identified by the police).

Following the arrests, visuals emerged from the police station showing the accused men limping as they were escorted by officers. Several users on social media, however, alleged the limping appeared “staged,” raising further questions about the handling of the case.

Bengaluru Park harassment: ‘Remove Your Burqa,’ Man yells at Muslim girl with Hindu boy

In another deeply troubling incident—this time in Bengaluru—a Muslim girl and a Hindu boy were harassed in a public park by a man outraged by their interfaith relationship. The man demanded the girl remove her hijab and filmed the couple, subjecting them to public humiliation. The video, once circulated online, triggered public alarm and prompted the police to intervene.

The footage, now widely shared, shows the couple being confronted by the man, who points out their religious identities and insists the girl take off her hijab. As the girl and boy repeatedly plead with him to let them go, he continues his tirade, ignoring their distress.

“Remove your burqa,” the man is heard shouting. He harasses the couple persistently, referring to the hijab as “Muslim attire” and demanding the girl reveal her name. He also confronts the boy, questioning how he could date a Muslim girl.

In the video—believed to be the second such moral policing case in the city in a week—the man continues to record them and threatens further confrontation.

“Community members are coming, stay here,” he tells the girl, implying the imminent arrival of others to escalate the situation. Despite her repeated pleas for him to stop, the harassment continues. The exact time and location of the incident remain unverified. The video was posted on platform X and tagged to the Bengaluru Police Commissioner. Authorities say they are investigating and have requested the individual who uploaded the video to provide more details to aid legal action.

Another Moral policing in Bengaluru

Radical Islamist goon abused muslim Women and showed that Dravidian guy his rightful place

No matter whether you are Dravidian, Aryan, Northie, Southie, secular or whatever, still you are a Kafir and will be treated accordingly pic.twitter.com/hVld1U3Y4A

— DSH MAX (@team_dsh_1) April 14, 2025

In another portion of the video, the man berates the girl using religious arguments, questioning her behaviour and demanding she stop wearing her burqa in public when meeting someone from another faith.

The unidentified Men asks, repeatedly pressuring her to remove her hijab while saying that hijab belongs to our community and scolding her for going on dates in “Muslim attire.” As the boy attempts to make a phone call, the man warns him that his associates are on their way to “teach them a lesson.” When the couple tries to walk away, he blocks their path again, reiterating that others will soon arrive.

In response to the viral clip, the police have officially acknowledged the incident and are working to gather more information to ensure legal proceedings against the perpetrator.

Hii this is police sub inspector from kothanuru police station…
Plz provide your contact number or DM for my num 9986535381,
It will help us resolve things please

— KOTHANURU BCP ಕೊತ್ತನೂರು ಪೊಲೀಸ್ ಠಾಣೆ (@kothanurups) April 15, 2025

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The post Extremists assaulted Muslim woman; hijab stripped of in broad daylight in Bengaluru and Muzaffarnagar appeared first on SabrangIndia.

Afghanistan and Pakistan are the countries wherein this monster is all set to eat violently those who nurtured it for their own vested interests. This left doing politics, normal living, and meeting people all at risk. And thousands of children, the elderly, and young people have fallen victim to it.

Media and scholarly, academic reports reveal that Muslims living in the West too are now influenced by their preachers and imams. They have begun to believe in sectarian conflicts as well as emotional slogans like a revival of the old Caliphate. Amazingly, thousands of youth born and bred in the West were recruited or joined the forces of the fake Caliphate established by the notorious Abubakar Al-Baghdadi a decade ago?

Pakistan was created in the name of Islam, but what is the condition of Islamic ideology there? What is the sanctity of a human life? From time to time, a fanatic mob would rise, blaming a person for blasphemy. No matter whether he is a Muslim or non-Muslim, it would kill him in cold blood or often burn him alive. The police simply watch the spectacle, indeed, occasionally participate in the crime. Later, religious people would start justifying the heinous act by citing old jurists and their fatwas. And secularists and liberals would start condemning the act. The administration remains deaf and dumb. Judiciary very seldom takes suo motu cognizance. After a few days, the matter is normalised.  The cruel bloody mob then goes out in search of another prey. All businesses of life and religion continue to thrive!

The killing of the then Governor of Punjab Salman Taseer by his own official bodyguard a few years ago on fake charges of blasphemy is a case in point. The dastardly killer was then turned into a saint! The presumably educated advocates in Pakistani courts threw rose petals over him when he came to face the charges of murder. After his execution, his grave has been turned into a shrine. Thousands visit it regularly to pay their obeisance. What Fanaticism!

While the West is thinking of building colonies on Mars and China is conquering new vistas with AI, what is the favourite pastime of the great Muslim ulama, clergy and religious scholars of Pakistan and India, indeed even Bangladesh?  It is to make ordinary Muslims blindly believe in unverifiable predictions about the appearance of the supposed Imam Mahdi. These people are saying, day in and day out, particularly sice the genocide of Palestinians started, that Dajjal is about to come out and Mahdi has to appear and after that Jesus will come and the rule of Islam is just about to be established on the whole planet.

Religious Muslims are generally simple-minded and naive. They believe in these myths. They do not feel the need to move forward in the world. Our task should be to promote science and technology, indeed first create a scientific temperament among the rank and file of Muslims.

 History shows that this situation will finally lead to the point when the political leaders will have to resort to fighting the monster of their own making as Pakistan is compelled to do with the Taliban now. Muslim clergy and ulama in the Indian subcontinent must also repent and take a vow never to use religion for political purposes. If Muslims come to this point, they must put before them some hard facts to eradicate extremism from its foundation.

First, this demon of extremism did not come down from heaven directly. It is a cherished baby born of religious thought which is taught and studied in our religious schools and madrasas under different titles, such as the enforcement of Sharia, Jihad and eradication of infidelity, polytheism, apostasy, etc. Radicalised people and extremist movements draw inspiration from this traditional theology. They propagate it for their dastardly purposes. This prominent religious thought and its political interpretations popularly called Political Islam have been logically criticized by some thinkers and brilliant minds of Islam like Maulana Waheeduddin Khan and Javed Ahmad Ghamdi. Had there not been stirring uproar, protests, and threats from ulama in the face of scientific reasoning, certainly the thought of these thinkers would have changed people’s minds and popular narratives.

Now to counter the religious radicalism in Muslim societies we have to develop a counter-narrative to the propagated traditional religious thought. Still, it is unfortunate and tragic for Muslim societies that violence and extremism prevail to protect religion and preserve Sharia.

Unfortunately, the culture of disagreement with politeness and respect has not yet developed. These situations require us to be sensitive to freedom of opinion in religious ideas and thinking. And to be frank, our clerics and religious preachers exert a policy of pressure to prevent the freedom to express free opinion. If they want to reveal the error to those who disagree with them, they can do so in an open way by resorting to the weapon of knowledge and reasoning. The world of knowledge does not accommodate compulsion, protests, uproar, and tyranny. It is a counter-narrative of popular religious thought presented by the likes of Mr. Ghamidi that alone can reform the situation in the Muslim community, not propaganda of secularism or anti-religionism. Iqbal the poet and philosopher tried a century ago to draw our attention to the same truth in his lectures on the need for reconstruction of religious thought that he delivered in Aligarh and elsewhere. Sir Syed and his school of thought made the same effort.

Second, in secular fields, we do not allow someone to establish institutions to graduate children and boys as doctors, engineers, or skilled in any division and department of science and arts. This cannot be done without giving Muslim children general education for twelve years or so. But children and young people are trained as religious scholars in madrasas and centres of religious learning. These madrasas close the door of modern learning on them altogether and play with their future lives. Some of them could have been doctors, some of them engineers, poets, writers, photographers, etc.. But these madrasas, regardless of their aptitude, taste, inclinations, or qualifications, make great efforts to make them religious scholars only and deprive them of all opportunities to choose an area of science and art of their own choice.  They cut their ties to society and made them aliens in their own societies by depriving them of general public education for twelve years. Therefore, it has become necessary to prohibit religious schools, like all other institutes of specialized education, from interfering with a student without giving him general education up to 12 grade.

We can say with confidence that this one step alone will change the current situation created by the institutes of religious education. As Founder-Editor of NewAgeIslam.com, Mr. Sultan Shahin told the UN Human Rights Council at Geneva some time ago, madrasa education is the biggest violation of the human rights of Muslim children. Every child has the right to acquire general education before going in  for specialisation in any field. If we don’t give our children medical or engineering education at the age of five, then why burden them with theology at such a tender age. Young children and adolescents need general education first. They should have the choice to go in for any specialisation they want.

Thirdly, it is necessary to end the dominance of clerics and preachers of hate in masjids and mosques. They generally use Friday pulpits for their vested interests in Muslim societies. If we don’t do this, we cannot escape extremism. Who does not know that the Prophet (peace and blessings of Allah be upon him) established a Sunnah regarding the Friday prayer? It was that the Imam (head of government) or whoever he appoints is entitled to lead the Friday prayer and deliver the sermon. No one else is permitted to use this pulpit unless they have this specific instruction from the ruler.

However, throughout the decadent age, Muslim monarchs typically lacked the necessary tools to perform this function. They gave the Friday pulpits to the clergy and Ulama. Since then, the Ulama and clergy have gained such clout that they utilize Jumma (Friday) sermons and mosque pulpits to push their objectives and vested interests in Muslim societies.

This has resulted in deepening the sectarian lines. Now separated along sectarian and Fiqhi lines,  in lieu of God’s mosques we have Ahle Hadis mosques and the Hanaf mosques, Deobandi mosques, and the Barelvi mosques, etc. They ought to be God’s mosques alone wherein worship of Allah is practiced.

 Mosques are now becoming hubs for extremism and sectarianism. The mosque must be run by a collective management of Muslims and should not be used by individuals, movements, or organizations to spread a particular theological or political message. Mosques are houses of God. They must not be transformed  into sites of conflict and disunity among Muslims. They should never be used to radicalise Muslims for a particular purpose. This is an essential step.

Research Associate with Centre for Promotion of Educational and Cultural Advancement of Muslims of India, AMU Aligarh.

Courtesy: New Age Islam

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Naik’s divisive comments come at a time when Pakistan is grappling with significant social, political, and economic challenges. His rhetoric—particularly against women and those raising concerns about child abuse—has been widely condemned as regressive, dangerous, and reflective of an ideology that marginalises vulnerable communities. His actions, whether it be walking out of an event for orphaned girls or making sexist comparisons between unmarried women and sex workers, and using sex workers as a slur, have sparked outrage across the country. Women’s rights activists, journalists, and everyday citizens have expressed disgust at how Naik’s words seek to reinforce patriarchal norms that strip women of their autonomy and dignity.

One of the most contentious remarks was made during a public lecture, where Naik claimed that unmarried women cannot be respected in society unless they marry men, even if the men are already married. His comparison of single women to “public property” or “bazaari aurat” has drawn sharp criticism, with many accusing him of dehumanising women and promoting misogynistic views that have no place in a modern society. Such comments, according to critics, not only reinforce harmful gender stereotypes but also encourage societal control over women’s bodies and choices, a hallmark of extremist ideology. These comments have broader implications, especially in a country like Pakistan, where women already face significant barriers in terms of rights and freedoms.

Further adding to his inflammatory rhetoric, Naik recently engaged in a troubling exchange with a Pashtun girl during a lecture at the Governor House in Karachi. The young woman bravely raised concerns about rising drug addiction, adultery, and paedophilia in her area. Rather than addressing these pressing issues, Naik dismissed her entirely, stating that paedophilia could not exist in an Islamic society and demanding that the girl apologise for even raising the question. His defensive and dismissive attitude angered many, with critics accusing him of gas lighting the young woman and ignoring the critical social problems she was trying to highlight. Paedophilia, child abuse, and drug addiction are serious concerns in parts of Pakistan, yet Naik’s refusal to engage with them reflects a dangerous disregard for the realities on the ground. By silencing those who speak up, he perpetuated a culture of denial and inaction.

What makes Naik’s rhetoric particularly dangerous is its capacity to act as religious dog-whistling—appealing to hard-line religious sentiments while subtly promoting misogyny, patriarchy, and an anti-progressive agenda. His comments are framed in religious language, making it harder for critics to challenge them without being accused of opposing Islamic values. This tactic, often used by religious extremists, plays on the sensitivities of devout communities, pushing them to accept regressive ideologies disguised as religious truth. In countries like Pakistan, where religious leaders hold significant sway, this kind of dog-whistling can have real-world consequences. It can fuel gender inequality, increase intolerance, and silence those who seek to address critical social issues.

Moreover, Naik’s controversial statements are not isolated incidents; they are part of a broader pattern of using religious rhetoric to reinforce conservative and patriarchal values. His dismissal of critical issues like paedophilia or drug addiction undermines efforts to tackle these problems within Pakistani society. Instead of addressing the legitimate concerns of the people, Naik’s responses seek to silence dissent, protect the status quo, and invalidate the experiences of those who suffer the consequences of social ills. This is not just harmful rhetoric; it actively discourages progress and reform, putting vulnerable populations at greater risk.

In a time when Pakistan is already struggling with deep socio-political divides, Naik’s presence and his hate-filled speeches are pouring fuel on an already volatile situation. His views provide justification for those who wish to maintain societal control over women, further marginalise already vulnerable communities, and dismiss important social issues as mere fabrications. The decision to invite him as a state guest has backfired, with growing frustration across the country and even among his supporters. Many feel that Naik’s brand of religious extremism has no place in a country striving for progress, equality, and justice.

Ultimately, Zakir Naik’s lecture tour in Pakistan has raised serious questions about the dangers of religious dog-whistling and its potential to inflame divisions, promote regressive ideologies, and silence the voices of those calling for reform. His words are not just offensive; they are dangerous, as they sow seeds of intolerance and misogyny, leaving lasting damage in their wake. By providing him with a platform, Pakistan risks legitimising an ideology that is at odds with the nation’s aspirations for a more just and equitable society.

Details of the derogatory speeches by Naik:

1. Refusal to present awards to young orphan girls (Islamabad)

One of the most shocking incidents occurred during an event for orphaned children in Islamabad. Naik was invited to present awards, but when it was time to give shields to the young girls, he abruptly left the stage, citing religious reasons. He stated that the girls were Na-Mahram, meaning they were unrelated to him by blood, and under his interpretation of Islamic law, it was inappropriate for him to interact with them. This act led to widespread outrage, with many accusing Naik of objectifying women and reducing young girls to mere symbols of sexual propriety, even in a context that should have been about honouring their achievements.

Sindh-based writer Zubair Soomro voiced the frustration of many critics, saying, “How could such clerics objectify women sexually? Why couldn’t he see these girls as daughters, with father-like love?” His actions were seen as not just an insult to the girls but also as a reflection of his regressive and patriarchal mind-set. This incident set the tone for the rest of Naik’s controversial tour and became a focal point for criticism on how he treats women and girls in his speeches and actions.

2. Misogynistic remarks about unmarried women (Lahore)

Naik further incited outrage during a large public gathering when he made demeaning comments about unmarried women, comparing them to “public property” if they do not marry. He argued that in society, an unmarried woman cannot be respected and that if there are no single men available, her only choice for respectability is to marry a man who already has a wife. Otherwise, he implied, she would become a “bazaari aurat” (public woman, implying a sex worker). His exact words, “There is no way an unmarried woman can be respected… any respectable woman would opt for marrying a married man over being public property,” drew condemnation from across Pakistan and beyond.

Either marry a married man or become a “bazaari aurat”. Zakir Naik is continuously coming up with problematic statements. Who invited him? Please don’t invite such illiterate people next time! pic.twitter.com/XmiXiKMgpS

— Saad Kaiser (@TheSaadKaiser) October 7, 2024

This comparison of unmarried women to sex workers, especially by talking about sex workers in a derogatory way, was seen as not only deeply offensive but also a dangerous endorsement of patriarchal control over women’s choices. Women’s rights activists, civil society groups, and many others denounced the statement for reducing women’s value to their marital status and suggesting that single women have no dignity unless they are attached to men. Naik’s statement reinforced a regressive and sexist narrative that places the blame on women for their status, reflecting a worldview that deeply disrespects and diminishes women’s autonomy.

3. Dismissal of concerns about paedophilia and drug addiction (Karachi)

In another disturbing incident during his lecture at the Governor House in Karachi, a young Pashtun girl raised concerns about growing issues like drug addiction, adultery, and paedophilia in her region. Naik’s response was dismissive and defensive. He claimed that her question was invalid because, according to him, in a truly Islamic society, paedophilia could not exist. When the girl attempted to elaborate on her concerns, particularly about the normalisation of paedophilia in her area, Naik interrupted her and demanded an apology for bringing up such a topic. He stated, “A Muslim can never commit sexual abuse against children,” and insisted that her concerns were unfounded, implying that either her claim of living in an Islamic society was false or the issue of paedophilia was fabricated.

Naik’s refusal to acknowledge the girl’s concerns, coupled with his demand for an apology, was met with sharp criticism online. Many accused him of gas lighting the girl and ignoring serious social issues, especially in regions like Khyber Pakhtunkhwa where concerns about child abuse and other crimes have been raised repeatedly. His tone was seen as condescending, and his refusal to engage in meaningful dialogue on such a critical issue highlighted his lack of empathy and understanding.

Zakir Naik, the most famous Muslim scholar in South Asia, gaslights a Pashtun girl when she questions the collapse of society caused by religious extremism.

pic.twitter.com/zxEoPeTeZE

— Habib Khan (@HabibKhanT) October 6, 2024

This incident worsened Naik’s already controversial standing in Pakistan, as many were angered by his disregard for the real and pressing issues faced by people, particularly women and children. His dismissive attitude towards a young woman brave enough to speak about such concerns added fuel to the fire of his growing unpopularity during the tour.

Zakir Naik’s inflammatory comments during his tour of Pakistan have sparked significant backlash, with each of the three instances representing different facets of his problematic worldview. From objectifying women to dismissing genuine societal concerns, Naik’s rhetoric continues to alienate not only his critics but also his followers, many of whom feel embarrassed by his actions. Despite being invited as a state guest, his reception in Pakistan has been marred by widespread discontent, particularly over the harmful and regressive views he espouses in his speeches. His tour, instead of fostering dialogue or religious understanding, has served to expose the deep-seated misogyny and disregard for critical social issues that underpin his ideology.

As news surfaced of Zakir Naik receiving a warm welcome in Pakistan, India condemned the gesture, while also noting that it was unsurprising. “We have seen reports of Zakir Naik being feted in Pakistan, where he was given a warm reception,” said External Affairs Ministry Spokesperson Randhir Jaiswal during his weekly press briefing. “It is not unexpected for us that an Indian fugitive has been received with high-level honours in Pakistan. While it is disappointing and condemnable, it doesn’t come as a surprise,” he had added. 

Outrage on social media

Pakistani actor and singer Ali Zafar, known for his roles in Bollywood films like Mere Brother Ki Dulhan, Dear Zindagi, and Chashme Baddoor, has strongly criticised Islamic preacher Zakir Naik for his controversial remarks about unmarried women. Naik’s recent comments, where he compared single women to “public property,” have sparked widespread outrage across Pakistan, with many condemning his statements.

Ali Zafar also voiced his disapproval, using social media to share his thoughts. In a post on X, he respectfully challenged Naik’s views, offering an alternative perspective. “With all due respect, Dr. Sahab, there is always a third option. A woman can lead a respectful and independent life, whether as a working professional, a mother, or both. She can choose her own path, just like millions of women around the world do, and they are equally respected by millions of men. The problem lies with those men who view them as ‘bazaari’,” Ali wrote.

The actor-singer further emphasised that the Quran teaches men to respect women, and that purity starts with one’s own actions. “Respect is always mutual, and that’s what the Quran teaches. On a personal note, I feel we (men, in general) have suppressed women for centuries, making them feel guilty for nothing. It’s time we correct ourselves first and let them flourish, allowing them to pursue their dreams as we do. I hope you won’t take offense to this healthy criticism. May peace be upon you,” Ali concluded.

With all due respect Dr. Sahab. There is always a third option.
A woman can live a respectful and independent life, being a working woman or a mother, or both together, or the life she chooses for herself, just like millions of women around the world do and are equally respected… https://t.co/cAISOeDxS6

— Ali Zafar (@AliZafarsays) October 9, 2024

There were more social media users who came out with their criticism against the comments made by Naik. One user remarked, “Stop inviting people like this to our country.” Another voiced their frustration, saying, “It’s baffling that the Pakistani state would invite Zakir Naik, given his track record of spreading intolerance and dogmatism. While India had the courage to ban him, we seem to roll out the red carpet. What does this say about our commitment to inclusivity and moderation?”

Another comment highlighted the irony: “If Zakir Naik hadn’t come to Pakistan, we might never have realized that India was right to ban both him and his Peace TV channel. We are always quick to label India as Islamophobic without considering their perspective on this issue.”

If Zakir Naik had not visited Pakistan, how would we have realized that India was right to ban both his entry & his Peace TV channel?

We are always quick to label India as Islamophobic without taking the time to understand/consider India’s perspective on their matters. pic.twitter.com/g2lNnGJXoF

— Hafsa Akram (@Hafsa_RG) October 7, 2024

One other user criticised Naik’s inflated ego: “Zakir Naik is a textbook case of power corrupting someone. He’s so full of himself that he can’t see beyond his own ego. It’s absurd that he’s given any honour when all he does is bask in undeserved praise, further feeding his misguided sense of greatness.”

One more user added: “Naik was clearly pandering to the extreme right-wing clerics in Pakistan, and in doing so, he made a fool of himself. His being invited as a state guest speaks volumes about the priorities of our government. It’s a sad state of affairs.”

Zakir Naik’s backward remarks like “Either marry a married man or become a ‘bazaari aurat’” are not only demeaning to women but reveal a mindset stuck in patriarchal thinking. Such individuals should not be given platforms. Let’s stop inviting figures who spread harmful ideas. pic.twitter.com/JfNOkqnNBH

— Daily_Dose_News (@DdnDose) October 8, 2024

The widespread backlash Naik has faced for his remarks is not surprising, as his statements not only reveal deep-seated misogyny but also promote an extremist interpretation of religion that should have no place in modern society. His comparison of unmarried women to “public property” is not just demeaning but dangerous, as it reinforces harmful stereotypes and justifies oppressive attitudes towards women. Such religious dog-whistling, where intolerance is disguised as piety, fosters extremism and divisiveness, undermining efforts to build an inclusive, respectful society. Naik’s rhetoric fans the flames of misogyny and intolerance, and allowing him a platform sends the wrong message—that such regressive views are acceptable.

It’s crucial to reject figures like Zakir Naik and to not offer them a space to spread their extremist ideas. Religious extremism, whether it comes in the form of hate speech or discriminatory ideologies, cannot be tolerated, as it poses a threat to both social cohesion and human rights. Naik’s views should be condemned unequivocally, and countries should be mindful of the message they send when they welcome figures known for spreading hate and division.

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Suspended again: Deepak Sharma’s relentless cycle of hate across multiple social media accounts

Hate Speech by Zakir Naik: Painful punishment awaits those who abuse the Prophet

Zakir Naik Showcases the Rot within Islamic Theology

Why social media giants must identify and remove Zakir Naik’s hate speech

The post Zakir Naik’s lecture tour sparks outrage in Pakistan: Misogyny and extremism in the spotlight appeared first on SabrangIndia.

Military intervention

While the threat of Martial Law is looming large, it is being argued that the biggest threat to democracy in Pakistan is its powerful army. This argument seems quite convincing owing to the history of military intervention after brief intervals. However, military intervention is not the disease. It is only a symptom. The problems are much deeper that requires a perceptive understanding of the social structure and milieu of the society in Pakistan.

Absence of land reform

The military in Pakistan, especially the high-ranking officers, represent the landed aristocracy of Pakistan. A major chunk of the political elite also come from the landed aristocracy or real estate barons. Electoral democracy in Pakistan, thus, has been reduced to the competition between political elites of this affluent class thriving on the votes of toiling masses.

The present economic crisis and high prices of essential commodities in Pakistan are also linked to landlordism and hoarding. Pakistan is an agriculture-dependent country. Some appreciable efforts have been made there to redistribute land, but the hurdle came from an unexpected quarter. The federal judiciary reviewed the 1977 legislation imposing the ceiling of the landownership at 100 and 200 acres for irrigated and unirrigated lands, respectively. The Supreme Court Shariat Appellate Bench declared the legislation “against Islam”. The judiciary in a developing society has the additional responsibility of becoming a vehicle of social transformation, welfare and even wealth re-distribution. The concentration of lands in the hands of a few must be a concern of Pakistan’s judiciary. It should have approached the matter with the well-established Islamic principle of Ijtihad. However, the Bench preferred to apply an orthodox and conservative interpretation of faith.

Weak socialist movements

Pakistan has had a history of a strong intellectual base of Socialism/Marxism. But the repression following the Rawalpindi Conspiracy Case and thereafter, the creation of Bangladesh in 1971 did not allow this ideology to become a mass movement. The 1979 Soviet invasion of Afghanistan sealed the fate of Socialism in Pakistan and led to the spectacular rise of rightist forces resulting in the weakening of progressive voices, for example socialist and feminist movements.

Socialist movements across the globe have played a significant role in ensuring land reforms and championing the causes of the landless labourers, workers, and poor people against landlords and the bourgeoisie. The weakening of the left movements in Pakistan has been a great loss for the country’s people.

Religious extremism

Islam has a normative value in structuring or restructuring society in a country like Pakistan. However, history shows the ruling elite can misuse religion to promote their interests. As Samuel Johnson observed: “Patriotism is the last refuge of a scoundrel.” Islam has become the last refuge of Pakistan’s political and military elites. They use it effectively for political gains and to undermine democracy.

The emergence of the right-wing poses a major threat to Pakistan’s democracy. Some extremist religious organizations like Hizbut Tahrir seriously believe and preach that democracy is the system of kufr. Therefore, in a society like Pakistan, it is a challenge to provide a normative justification for democracy in the light of the brand of Islam legitimised there. A universal Islamic theory of democracy is conspicuously missing.

Consequently, it is not just Pakistan, but lareg numbers of people in many Muslim countries ho are today reeling under authoritarian regimes.

Imran Khan, a phenomenon

Imran Khan has emerged as the most popular leader in the history of Pakistan. His greatest contribution to Pakistan’s democracy is that he has brought common people, especially the youth, into political spaces and hence deepened the base of democracy.

Undoubtedly, he has been the darling of the masses since his cricketing days. The emergence of the Imran Khan-led Pakistan Tahreek-e- Insaf (PTI) has brought in a new idioms and grammar of politics in Pakistan. He has successfully challenged the domination of the powerful military and opposed its undue interference in democratic politics. However, Imran Khan has a tough challenge ahead. The euphoria he generated for transforming Pakistan into what he calls the Riyasate Medina may lead to acute disappointment among citizens as realising the ideal State of Medina in Pakistan seems to be an impossibility. Nevertheless, it cannot be denied that the Imran Khan-led PTI has successfully confronted the army and tried to reclaim the democratic space in Pakistan.

Imran Khan has also tried to liberate Pakistan from the strangulating grip of the USA. He wanted to follow an independent foreign policy. He took some bold decisions, including his visit to Moscow on the eve of the outbreak of the Russia-Ukraine war. This annoyed the United States. The removal of Imran Khan from power is also explained by many as the regime change policy of the United States. The track record of Donald Lu as the master of regime change and his appointment as Assistant Secretary of State for South and Central Asian Affairs, and the unfolding of events in these regions also testify to this argument.

Imran Khan is the first political leader in Pakistan who openly challenged the powerful army and reminded it of its atrocities in 1971. Only a mass leader like Imran could have done it. The popularity of Imran Khan, even after fifteen months of repression, can be understood from the fact that the Shabaz Sharif government is still trying to keep elections in abeyance. However, it is too early to predict the outcome of the standoff between the deeply entrenched army and an emerging mass leader. Imran Khan is today standing on the wrong side of Pakistan’s history.

Neighbouring countries like India should support Imran Khan’s struggle for democracy as dealing with a responsible government in the neighbourhood will be easier than with a military dictatorship. 

(The author is a professor in the Department of Political Science at AMU Aligarh)

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“The government of India should demonstrate its commitment to protecting the rights of minorities by implementing the following recommendations at the earliest possible date. In compliance with the Indian constitution and the International Covenant on Civil and Political Rights, it should ensure that all citizens may equally enjoy freedom of conscience and the right to freely profess, practice, propagate, and adopt religion. In particular, it should commit to taking steps to prevent further violence and prosecute both state and private actors responsible for attacks on religious minorities.

Ø Recommendations to the Government of India provide adequate police protection to Christians and other minority communities in violence-affected areas and increase the number of police stations and outposts in each district.Require that police register all cases of communal attacks, regardless of the religious background of the complainant, and enforce this regulation through frequent reviews of registers by a magistrate or other competent judicial authority and the establishment of a civilian review board mandated to investigate complaints. Police who violate the regulation should be dismissed.Investigate and prosecute state officials complicit in attacks onminorities. Police who are found to be complicit should be dismissed.End impunity for past campaigns of violence against minorities. That is, prosecute and punish all those found responsible for murder, rape, assault, and destruction of property during the post–Ayodhya violence of December 1992 and January 1993. Police responsible for excessive use of force should be prosecuted; those who having the power and duty to stop the violence but did not intervene should be punished accordingly. Victims and family members should be paid compensation.Implement the recommendations made by the National Commission for Minorities in its reports on attacks on Christians in various states.Make public the recommendations of the Wadhwa

Commission and prosecute those found responsible for the 1999 attacks in Orissa.Ensure speedy review and publication of findings by commissions of inquiry appointed by the state to investigate abuses against minorities.Strengthen the capacity of the National Human Rights Commission, the National Commission for Minorities, and the National Commission for Scheduled Castes and Scheduled Tribes to operate branch offices in all states with enough financial resources and powers to initiate Prosecution of cases.

Ø Prohibit surveys by district administrations to assess the activities and whereabouts of minority community members and leaders.Launch a nationwide public awareness campaign regarding the dangers of communal violence. This campaign should explain in simple terms what actions are legally prohibited, what recourse is available to minorities, and what the procedures are for filing a First Information Report (FIR: the first report, recorded by the police, of a crime). It should also include a program of public service announcements in all states aimed at sensitizing the population against any form of religious extremism and creating awareness of minority rights.Implement the recommendations made by the U.N. special rapporteur on the question of religious intolerance in his report on his December 1996 visit to India. In particular, the following recommendations should be implemented:

1. Increase awareness of the existence and dangers of extremism because, despite the fact that it is confined to a minority, its influence on the masses through political parties, places of worship, schools and even seats of power, could well destroy community and religious harmony in India.

2. The Representation of the Peoples Act, 1951, should be scrupulously implemented and that in addition it should be speedily supplemented by a new act debarring political parties from the post-election use of religion for political ends.

3. Places of worship should be used exclusively for religious, and not political, purposes.

4. Education can play a vital role in preventing intolerance, discrimination, hate and violence (including violence motivated by extremism) by creating and disseminating a culture of tolerance among the masses and the most disadvantaged segments of the population. It can make a decisive contribution to the assimilation of values based on human rights by the use of school curricula and textbooks reflecting principles of tolerance and non-discrimination.

Recommendations to the International CommunityIndia’s donors and trading partners should pressure the Indian government to implement the recommendations of the Srikrishna Commission on the 1992–1993 Bombay riots, and the recommendations of the National Commission for Minorities on attacks against Christians.

Archived from Communalism Combat, January 2000. Year 7  No, 55,  Human Rights 3

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