Dr. Raghib Hussain Naimi, the Chairman of the Council of Islamic Ideology (CII), recently made a profound and critical statement regarding the misuse of Islamic laws by certain religious outfits in Pakistan. He expressed concern over the manipulation of religious laws to suit personal agendas, particularly pointing out how these groups resort to extrajudicial actions under the guise of religious enforcement. “No law carries the death penalty for desecration of the Holy Quran, but religious elements resort to mob justice to kill suspects,” Dr. Naimi stated. “This is not only un-Islamic but also contrary to the law of the land.”
Dr. Naimi’s statement sheds light on a broader and deeply rooted issue in Pakistan—the manipulation and misuse of religion for political and personal gain. This phenomenon is not new; it has a long and troubling history in the country. Since its inception, Pakistan has struggled with the balance between religion and state, often finding itself in situations where religious rhetoric is used to justify actions that are not only un-Islamic but also illegal.
One of the most concerning aspects of this misuse is the way in which blasphemy laws have been exploited. Introduced in the colonial era and later expanded under General Zia-ul-Haq’s regime in the 1980s, these laws were initially intended to protect religious sentiments. However, over the years, they have been increasingly used as tools for personal vendettas, land disputes, and the suppression of minorities. The vague wording of these laws has made them ripe for exploitation, with mere accusations often leading to deadly consequences.
The use of religion as a political tool has deep historical roots in Pakistan. The country was founded on the basis of Islam, with the idea that Muslims needed a separate state where they could freely practice their religion. However, the intertwining of religion and politics quickly became a double-edged sword. While Islam served as a unifying force during the struggle for independence, it also became a means for various groups to assert power and control in the newly formed state.
In the 1950s, the country saw the rise of religious parties that began to exert pressure on the government to adopt more Islamic laws. This culminated in the adoption of the Objectives Resolution in 1949, which declared that sovereignty belonged to Allah and that no law would be made repugnant to the teachings of Islam. While this resolution set the tone for the Islamization of the state, it also opened the door for religious parties to influence the legal and political landscape of Pakistan.
The most significant wave of Islamization came during the military rule of General Zia-ul-Haq, who used religion to legitimize his authoritarian regime. Under Zia’s rule, a series of laws were introduced that sought to align the legal system with Islamic principles. These included the Hudood Ordinances, which imposed harsh penalties for crimes like theft and adultery, and the blasphemy laws, which made it a criminal offense to insult Islam or the Prophet Muhammad.
While these laws were ostensibly introduced to bring the country closer to Islamic ideals, in practice, they were often used to target political opponents, suppress dissent, and marginalize religious minorities. The Hudood Ordinances, for example, disproportionately affected women, who could be punished for adultery even in cases where they were victims of rape. The blasphemy laws, meanwhile, became a weapon for settling personal scores, with mere accusations often leading to mob violence and lynchings.
The misuse of religion in Pakistan is not limited to the legal sphere; it also manifests in the form of mob justice, as highlighted by Dr. Naimi. One of the most infamous examples of this is the case of Asia Bibi, a Christian woman who was accused of blasphemy in 2009 after a dispute with Muslim co-workers. Despite a lack of evidence, she was sentenced to death in 2010, sparking international outrage. Her case highlighted the deep flaws in Pakistan’s blasphemy laws and the way they are used to target minorities. After years of legal battles and intense pressure from religious groups, Asia Bibi was finally acquitted by the Supreme Court in 2018, but only after spending nearly a decade on death row.
Another tragic example is the murder of Mashal Khan, a university student who was lynched by a mob in 2017 after being falsely accused of blasphemy. Mashal had been an outspoken critic of the misuse of religion in Pakistan, and his death was a stark reminder of the dangers faced by those who challenge the status quo. The fact that Mashal’s killers were fellow students, incited by religious zealotry, underscored the deep-seated influence of extremist ideologies in Pakistani society.
Even beyond these high-profile cases, there are countless instances where religion has been misused to justify violence, discrimination, and oppression. Ahmadis, who are declared non-Muslims by the Pakistani state, have faced systematic persecution and violence. In 2010, for example, two Ahmadi mosques in Lahore were attacked by militants, resulting in the deaths of over 90 worshippers. The attackers justified their actions by claiming that Ahmadis were heretics who deserved to be killed.
Dr. Raghib Hussain Naimi’s statements are a timely reminder of the urgent need for reform in Pakistan’s approach to religion and law. The manipulation of Islamic laws for personal or political gain is not only a betrayal of Islamic principles but also a threat to the rule of law and social harmony. It is essential for the government, religious scholars, and civil society to work together to ensure that religion is not misused as a tool for oppression and violence.
As Dr. Naimi rightly pointed out, resorting to mob justice and extrajudicial killings in the name of religion is both un-Islamic and illegal. True justice can only be achieved through a legal system that upholds the principles of fairness, due process, and the rule of law—values that are deeply rooted in Islamic teachings. It is time for Pakistan to reclaim these values and put an end to the misuse of religion for nefarious purposes.
The views expressed in this article are the author’s own and do not necessarily reflect Coverpage’s editorial stance
