The Author

Mr Muhammad Naveed Akhtar has been teaching in GC University, Faisalbad and currently doing his PhD in Taxila Institute of Asian Civilizations. His areas of specializations are comparative civilizations, the political and economic history of Pakistan, Public policy in perspective of cultural relativism and challenges of modernism.

Friedrich-Naumann-Stiftung fr die Freiheit would welcome reproduction and dissemination of the contents of the report with due acknowledgments. Friedrich-Naumann-Stiftung fr die Freiheit Post Box 1733 House 19, Street 19, F-6/2, Islamabad Pakistan Tel: +92-51-2 27 88 96, 2 82 08 96 Fax: +92-51-2 27 99 15 E-mail: pakistan@fnst.org Url: www.southasia.fnst.org No of printed copies: 3,000 First Edition: 2012 Disclaimer: Every effort has been made to ensure the accuracy of the contents of this publication. The authors or the organization do not accept any responsibility of any omission as it is not deliberate. Nevertheless, we will appreciate provision of accurate information to improve our work. The views expressed in this report do not necessarily represent the views of the Friedrich-Naumann-Stiftung fr die Freiheit.

Contents

Schism, Liberalism and Politics in Pakistan Premises of Schism in Pakistan Religiosity into the foundations of Pakistan Mushrooming of religio-political parties in Pakistan 7-8 Contemporary conventional political parties and sectarian influence Formation of MMA (Muttahida Majlis-e Amal/United Action Forum) Credibility of religious parties Legerdemains for unison Anger against the West and Westernization Pakistani governments policy towards sectarian issue Conclusion 19-20 15-17 18-19 8-9 9-10 10-13 13-15 2-4 4-5 6-7

Schism, Liberalism and Politics in Pakistan

Abstract
Pakistan, due to its significant geo-strategic location on the globe, and its historic role as US partner initially fighting against Soviet Union and then against terrorism in Afghanistan, is a vital concern of international community. However, this sort of role played by Pakistan brought about political instability and violence in the state. Chaos, anarchy, unrest within nation resulted in corruption, violence and brutality. Liberalism and westernization is a lucid dispute among the Islamist and so called liberal political parties, so, despite the wide range schism and split among the religious parties, they get united to combat it. Attributable to illiteracy, poverty, lack of basic necessities, it is very easy to exploit the people emotionally. Regarding this, the internal ideological disorder of Pakistan has been taken under discussion in this paper. Circumventing the role of military and religious militancy, it will focus on religious, ideological and political tendencies of nation and state. The structure, nature and credibility of religious parties and its leadership and religious-cum-political split of nation is analyzed with a speculative and normative approach. Key words: Sectarianism, liberalism, Westernization, Modernism, Religiosity, political parties, Secularism, ideology.

Abstract

A plural society always needs fundamental humanistic principles to drive peace, harmony and coherence within itself. Nepotism, partiality and singular ideological version of a particular stratum jeopardize the peace and order. The collateral wisdom, however, emanates from liberalism, democracy and tolerance. Apprehending these realities, the forerunners of constitution and policy making of Pakistan emphasized on peace, tolerance, freedom, equality and social justice in Objective Resolution of Pakistan; a preamble of Pakistans constitution. Of course, these guiding principles can be witnessed, in common perception, as part and parcel of the subsequent constitutions, as well. Even then, the dichotomy in overall cognizance, and the gape in theory and practice marred the congenial social pattern and dismantled the democratic political behavior. The present social chaos, political instability, insecurity to lives and future are the inherent fortune of the contemporary generation of Pakistan. Still, the people of the country are anxiously looking for herald of peace, progress, and prosperity. Liberalism and religious political framework are two opposite poles. In Pakistan, Liberalism is recognized as aliens versionof westernsfor social order based on human wisdom. While Islam, with its universal and divine nature, offers a complete code of life. Mans inferred notion of liberalism simply supports human equality in all walks of life, without the discrimination of gender, religion, and age.1 Islam confers equality to all individuals, but with its own specific interpretation. It says all human are equal with their basic instinct and needs, but are confined to their discrete sphere of labor and work. For liberalism, biological and psychological needs of all human beings i.e. hunger, slumber, sexual desire, love, happiness, grief, hatred are the basic instincts of mankind and provides premises for equal rights. Islam asserts that all human are equal, nevertheless the bi-

These three human characteristics are generally contradictory between Islam and modern concept of liberalism. 3

Schism, Liberalism and Politics in Pakistan

ological structure and capacity demands their distinct nature of rights and duties. As far as gender issue is concerned, females due to their biological and psychological difference are unable to be the part of males professional activities as equal partner and vis--vis male also. Similarly Islam does not acknowledge the literate and illiterate opinions and holds those equal for social, political and professional participation. It draws its own principles of literates and democracy more willingly than the western concept of adult franchise. Henceforth, the sovereignty and free-will of people is challenged by Islam. It strongly abhors its followers who exceed to the Sovereignty and Will of Allah Almighty conveyed by Quran and Sunnah. The majority population of Pakistan, the Muslims, is auspiciously willing to resign their free-will to the Will of God. Interestingly and ironically, it might not be in individual matters but in collective matters, as well. So, individual character is more liberal as compare to the communal one. Like all other religions of the world, Islam, too, has been interpreted in multiple dimensions and dynamics to deal with the confronted challenges of newness, innovations, and modernism. The affirmative stance to perceive a single truth of the phenomenon undercut the flexibility and caused rigid schism to exist.

Premises of Schism in Pakistan

Pakistan has plethora of vertical and horizontal divisions of religion, culture, ethnicity and language. Schism in Pakistan has had deep roots in the past. The percussive preachers of Islam in South Asia were Ismaeli Shias, even before the political arrival of Islam in India, 711 AD. Multan had been under the siege and influence of this very sect. Sufis and clergymen, who came with Sultan Muhammad of Ghor and Mahmud Ghaznvi, introduced the Sunni version of Islam in South Asia. Explaining the situation, J. Hus4

Premises of Schism in Pakistan

sain narrates: Mahmud decided to march against the Fatimid ruler of Multan. Since AD 985, Multan had recognized the Ismaeli Fatimid Caliphate of Egypt. Being a devoted Sunni Muslim and loyal officer of the Abbasid Caliph of Baghdad, Mahmud looked upon the Multan rulers as rebel and heretic. Multan fell to the Mahmuds army after the siege of seven days. 2 Hereafter, a chain of Sufis and Ulema of Sunni sect contributed a lot to covert Hindus into Islam with Sunni orientation. During Sultanate and Mughal period of Indian history, an explicit alliance of Church and State is irrefutable. B. D. Zikria, Sheikh Ahmed Sirhandhi, Shah Waliullah played a discreet political role, whether associational or oppositional to monarchy, for rendering services to Islam.3 Colonial era is marked as liberal forgery of Muslims. Many of the Muslim scholars strived to reconcile Islam with modernism. Muslim ideologues of this era and area, including Syed Ahmed Khan, Syed Amir Ali, Allama Muhammad Iqbal, Anyat Ullah Musharqi, Maulana Abul Kalam Azad, Abaid Ullah Sindi and Ghulam Ahmed Pervez, presented Islamic interpretation according to modern parlance of social science and framework of references. They were in a division of either progressive or reactionary, yet strong sectarian grudges gave its impression comprehensively rare.

Religiosity into the foundations of Pakistan

Though, the umpteen reasons were involved, yet the creation of Pakistan predominantly demanded by Muslim leaders and Muslim masses of India

J. Hussain, A History of Peoples of Pakistan: Towards Independence, Karachi: Oxford University Press, 2006. p. 118. 3 The schism as political order during medieval period was not the question of democratic process, for it was a dictatorial order. Thus, will of majority people as governing principle was out of question.
2

Schism, Liberalism and Politics in Pakistan

with the rationale of religious diversity from majority population of India, i.e. Hindus. These people fought zealously with their colonial masters, the British, and country fellows, the Hindus, as they had dreamt of a land of Islam, where they would lead their lives following Quranic injunctions and teachings. This would be an anamnesis of the glorious days of Prophet Muhammad (Pbuh) and his Pious Caliphs. They would set forth a miraculous example of a state and society for rest of the world. The question of schism and variants of Islam was not much stiff as it is in these days. This was due to the lofty ideals of mystic Islam in India. Hitherto, the aspirations remained aspirations and could not meet the destiny of their existence. All of the existing systems adopted heretically for newly born state, Pakistan. Whether it was a formation of constitution or the establishment of administrative, economic, judicial, educational, and military institutions remained as it is. Different rulers moved to patch them up with the certain principals of Islam; hence, their vulnerability, incapability and inexplicability, even insincerity, has been pathetically evident to implement Islam in its true sense compatible to the needs of modern age. Apropos of the treatment of freedom movement by Pakistani historian, and other social scientists, they elaborated the events with their all biases of religiosity. They seem committed to prove the maltreatment of Muslims of India by Hindu community. The literature portrays that Muslims were vulnerable, so marginalized and victimized by Hindus. The social reformative movements, Shudhi and Sanghton, were made up to convert Muslims towards Hinduism by all means. Economically, Muslims were subject under Hindu business monopoly. These writings are fraught with the details of Muslims miseries and predicament. It asserts that there were incessant assaults on the Muslims religion, culture and philosophy on the part of Hindu community. All this was due to only difference that was of religion and there would be nothing controversial, if the native Muslims converted back to Hinduism.

Mushrooming of religio-political parties in Pakistan

This was the mindset of intelligentsia and opinion-makers, which was inducted to their coming generations, and prepared them with the cognizance that this state is created by force of Islam, for the implementation of Islam.

Mushrooming of religio-political parties in Pakistan

The political landscape of Pakistan is overloaded with distinct religious and political parties. The Daily Times, one of the renowned newspapers of Pakistan, has given quite interesting facts about the religious parties in Pakistan. According to its report, published in 2003, there have been 245 religious parties in Pakistan. It further categorizes them: of these, 28 claim to be political parties, a maximum number of these, 104 had been active in Jihadi activities, and 82 on sectarian concerns. 20 parties are of Tableeghee proselytisation. The residual 23 are involved in miscellaneous activities.4 As far as the sectarian concern is discussed, 48 political parties belong to the Barelvi school of Sunni Islam. There are 44 Deobandi parties. These enjoy the greatest political influence, especially in the NWFP (now KPK) and Balochistan. Though Ahle Hadiath parties and Shia are fewer but have disciplined networks and party structures and had always been playing a significant role in sectarian politics. The religious tendencies in the state can be realized through the fact that till 1979, there were only 30 religious parties in Pakistan, of which 7 were Deobandi, 5 Barelvi, and 3 Shia. The Jamaat-e Islami was considered a non-sectarian organization.

Amir Rana, 245 Religious Parties in Pakistan in Daily Times, Lahore: Thursday, April 17, 2003 7

Schism, Liberalism and Politics in Pakistan

Contemporary conventional political parties and sectarian influence

The political culture of Pakistan is dominated by feudalism, religious sectarianism and baradarism. As a result of political wear and tear, Change in political structure can be realized by its continuity. But the said political culture is a constant fate of the state so far. Since last two decades, political parties are ineffective, functioning as instruments of two families, the Bhuttos and the Sharifs, two clans, allegedly both corrupt. By and large, the Bhutto-Zardari axis is perceived as left leaning,5 whereas the Sharif brothers are suppose to have right leaning. The Sharifs have strong sympathetic ties with and tendencies towards Pakistans military as well as Islamic fundamentalists.6 By representing Punjabi, a major ethnic bloc, and the Sunni school, Sharifs have upper hand over the Bhuttos, who have Shiite ties. Except for the Mohajir/Muthida Qaumi Movement (MQM) in Karachi, the class character of all other political parties is feudal. Pakistan has not dismantled old feudal structures. The Bhutto family alone owns over 20,000 acres, a scale of land ownership that is common.7 There is no political party in Pakistan which exercises itself to contest election without screening devout appeal. PML (N), PML (Q), Tehrik-e Insaaf, and PPP might be called Centrist Parties, but none of these is leftist at all. In fact, these parties are those which take advantage of the situation, their stance and action provides the real politick understanding. Many of the

Peoples Party, though, do have liberal tendencies, and Z. A. Bhutto, the founding father of the party, more liberal than his any successor, has to Islamize his agendas, slogans, and other outlook for public, dubbing it as Islamic Socialism. Then, in early 90s, Benazir Bhuttos government is immensely held responsible for establishment of Taliban regime in Afghanistan. Above all political parties, Military regimes in Pakistan, except Zia era, had been pivotal exhibitor of liberalizing society. 6 ?? 7 Pakistan-Political Parties at http://www.globalsecurity.org/military/world/pakistan/political-parties.htm (24-10-10)
5

Formation of MMA (Muttahida Majlis-e Amal/United Action Forum)

religious-cum-political parties are the political wings of militant organizations. Others and said centrist parties had been, or hitherto, mere diplomatic adherents of them, taking advantage of the state of affairs.

Formation of MMA (Muttahida Majlis-e Amal/United Action Forum)

The year 2002 brought the incredible and awesome political developments in the country; that almost all religious parties pledged to form a political front. It was the time when there were massive inflammable sentiments in the societies of Muslim World against the American aggression over Iraq and Afghanistan, which was carried out after the incident of 9/11. Anti-American sentiments was a leading force in the unity of religious parties which were earlier hostile to each other because of religious dogmatic differences, and declaring fatwa against each other. Now they got united to fight liberalism, westernization and pro-American policies of Musharraf regime. On 3rd February 2002, United Front of Pakistan Ulema Convention was held, and at the occasion, renowned religious leadership of all corners, including Nasr Ullah Khan, Shabir Hashmi, Shah Ahmed Noorani, Munawar Hassan, Maulana Samiul Haq, K. M. Muzhar, Hafiz Hussain Ahmad, Mirza Ayub, Muhammad Khan Logari participated and made speeches on the emerging grave situation for Muslim Ummah and the realization of their responsibilities in this regard. The Ulema delivered fervent speeches, saying that the time demanded to be prepared for do or die situation. The issues, reservations and responsibilities thrashed out were: Pakistan is going to be American contrivance for the containment of China Parvazi Fiqa is being put into practice in Pakistan Qadiani version of Jihaddichotomy over Jihad e Akbar and Jihad e Asgar is being adopted as state policy

Schism, Liberalism and Politics in Pakistan

Propaganda against religious seminaries (Maddrissahs) is carried out by State controlled media.

For resolving these conflicts they demanded: Withdrawal of American troops from the territory of Pakistan Restoration of constitution of 1973 Establishment of caretaker government To take tangible and solid measures against secularism Negation of propaganda against Maddrissahs The convention the leaders of all religious parties said that it was a high time of travail for religious circle. On 13 May 2002, the clerics announced to initiate a campaign pursuing their demands and goals; they also declared party alliance to contest the forthcoming election.

Credibility of religious parties

There are certain critical features of religious parties, which let somebody see their agenda, philosophy and nature of existence and of struggle in political milieu of Pakistan. The almost all religious parties of Pakistan make and exploit the public opinion against the American foreign policy towards Pakistan, Afghanistan, and Iraq and generally towards Islamic world, despite the fact that Pakistan is relying on the economic aid of America. These parties are deficient with the charismatic leadership. Though Qazi Hussain Ahmad, Mualana Fuzulur Rahman, Mualan Samiaul Haq, Mualana Shah Ahmad Nourani (late) are the renowned leaders, but they are the individuals and people are not optimistic about their charisma and capabilities. The people deeply opine that religious leadership is not capable enough to deal with the crisis.

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Credibility of religious parties

Despite of Jamat-i Islami, all the religious parties are seasoned with their sectarianism, even divided from within the sect. The hierarchy of religious parties is comprised of Ulema. They are not convinced to recognize common persons as true representatives of Islam. That is why, the ordinary people do not agree to recognize them as their rulers or masters. Though Jamat-i Islami welcomes the ordinary persons in general terms, yet they are not in the good book of party, it is not ready to assign them the major responsibilities of organization and discipline.8 On many occasions, religious parties showed the tendencies of reconciliation with the secular or liberal parties, yet it is too useless to inculpate them. The people get surprised that what is the use of adjustment and reconciliation with them to whom they declare dishonest, mischievous, and undisciplined.9 Religious parties are the patron of madrissahs in Pakistan and they produce the ulema of sectarianism rather than the scholars of Islam.

The common masses of Pakistan have always been doubtful about the satisfactory skills and capacities of religious leadership to deal with problems of managing state-affairs and confronted challenges of the modern world. The majority members of these parties are the product of religious seminaries (maddrissahs), who do not fulfill the need of modern academics: courses, techniques, technicalities, and paraphernalia. Paradoxically, the authorities of Maddrissahs, who are the grimmest opponents of the mod-

Ghayasud din Janbaz, Deni Sayasi Jamaton Ka Alamiya, in Khabrain, Rawalpindi: 29th Oct., 2001. 9 Munawar Hassan, the leader of Jamat e Islami, said that so far JUI, one of the partners of coalition government, would have been taking dictations from America. So, the MMAs joint session could not be held, and its revival seems difficult to happen. (1306-10)
8

11

Schism, Liberalism and Politics in Pakistan

ernism, needed to be equipped with modern knowledge to establish the credential and credibility. Common wisdom demands their right job that is of theological rather political, preaching of Islam rather dictating people with command and force. Due to academic shortcoming and substandard education, the student qualified from these maddarissahs could not be the part of main-stream executives or policy makers of the state by getting governments official jobs. Sectarianism and orthodoxy confined the students of Maddarissahs to dogmas, rather attaining pragmatic approaches to the society. This evolves biased and prejudicial mindset against anti-sect and modernism. Resultantly, the offspring of these glitterati enhances unacceptability, intolerance and violence in the society. Moreover, generated societal division blocked the way to raise mutually accepted religio-political leadership. The token legitimacy of religious leaders was also harmed by their own double-standards. The high echelons of religious parties trenchantly criticized the modern and co-education, but their own siblings or family members has been blessed with modern educations from western universities. Similarly, they religiously opposed the women for taking part in politics, and their own females are becoming part of it. The religious-cum-political interpretations of the issues like women status, Hijab (veiling), family planning, Hudood Ordinance, Evidence Act (Qanun-e Shahadit)10 are denounced by feminist factions of the society. Ullemas disapproval of blood donation and transplantation of organs is unappreciated and perceived as the paucity of progressive knowledge and respect for human life. Of course, their supposed ruling authority is a perceived threat that would ensure such sort of policies and reforms. And orthodox and fundamentalist approach would dismantle entire existing structure of statecraft, institutions and even all walks of social life.
10

I. A. Rehman, Human Rights, in Fafi Raza, Pakistan in Perspective 1947-1997, (Karachi: Oxford University Press, 2004), p. 313-15

12

Legerdemains for unison

Every man to his trade is another conventional understanding that hinders one to see pious theologians in the form of dirty politicians. The people opine that, today, politics is bad mans game11 of maneuverings and cunningness; so the Ulema holding Islamic symbols, nomenclatures and outlook for political ambitions are not presenting good image of Islam. So, the people show off the sympathetic and auspicious Yes to their religious call, but hold No for being their political vote-bank.

Legerdemains for unison

The ullema who are embodied with political ambitions have to confront the challenge to justify their legitimacy, not only for anti-sects but their own followers. To what extent they are right to couple with those to whom they used to criticize for their belief and practices? Would a religious leader representing one sect be just, unbiased and beneficiary for those who do not allure with his sectarian interpretation of Islam? Here, another ponder able thing emanates that successful adventure of religious clique will implement what sort of Islams version/interpretation in the existing heterogeneous religio-social order; whereas the divisions and differences are grave, whereas intolerance is preached and induced into the followers. The true followers are forbidden to develop customary relationship with adversaries of their faith. Legerdemains are forwarded by those sectarian hardliners who have political concerns as well, when they are to be accountable for demonstrating

11

Public Opinion in Pakistan: Concern About Extremist Threat Slips, Americas Image Remains Poor Pew Research Center Publications, Pew Global Attitudes Project, July 29, 2010 at http://pewresearch.org/pubs/1683/pakistan-opinion-less-concern-extremists-america-image-poor-india-threat-support-harsh-laws (24-09-2010)ford University Press, 2004), p. 313-15

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Schism, Liberalism and Politics in Pakistan

unity with other religious parties. The followers ask their persons in command that is it right for you to get united with those whom you ever declared enemies, mischief-makers and deprecatory dissidents of Islam in their opinion? The latter either block up with tantrum or trepan with tricky and false argument saying that at the outset of Hijrah from Makka to Madina, Holy Prophet (pbuh) holds agreements for unison with Jews (Non Muslims of Madina), so was a strategic move of Muhammad (pbuh) and so is their move to anti-sect for establishing their authority of righteousness. The most active and influential religious party, Jamat-i Islami, had been a part and parcel of democratic process and participant in elections in the brief history of Pakistan. When they are asked, whether democracy Islamic concept? Their answer is in No.12 So, why did Jamat-i Islami take part in elections? The answer is though Democracy is un-Islamic, yet nearby Islam. The leaders refer the saying of Holy Prophet Muhammad (pbuh): While you have to choose one of two evils, be with minor one. Thus, the means and path are not Islamic for acquiring power and authority, whereupon ultimate goal is to enforce Islam. Muttahida Mujlis-e Amal (MMA) took sympathies of the people during election campaign falsely saying their ballet-symbol book is Gods book (the Quran), whereby they must put belt stamp on the book to prove their right faith against evil forces. They adopted the slogan: Kitab lye gii hisaab Kittab karye gii Ahtisaab (Book will take account and conduct accountability).13 The innocence of people, inflicted by illiteracy, unawareness and strict belief in the told dogmas, was immensely cashed by the literate po-

12

The answer under pragmatic and empirical analysis is uncertain and open-ended, whereas theoretically majority of the Muslim ideologue responds in No. Ayesha Siddiqa, Democracy in Muslim World, in Dawn, Friday, January 23, 2009; Dr. Riffat Hassan, Iqbals View of Democracy in Dawn, Friday, June 11, 2010.

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Anger against the West and Westernization

litical religious leaders. The public gave the voice to their demands of basic necessities of survival: Roti doo, vote loo (vote in exchange of bread); dispensary doo, vote loo (provide health care for vote); gar doo, vote loo (shelter for vote), school doo, vote loo (deliver the facilities for education to get the vote).

Anger against the West and Westernization

It is often argued by religious groups that Pakistan is the state uniquely and unprecedentedly erected on the name of Islam. And due to its very premises, it holds foremost responsibility to portray and protect its exclusive passion gathered identity for unity of its people extended to its salvation. The slogans puffed up to Muslim masses of India, hitherto dreams immaterialized, have worth coupled with hope to be achieved. The religion has been a serious matter for the people of Pakistan because they sacrificed their native land, beloved family members, many more lives and what not; not just for separate piece of land but for a land of their faith which above all of that. This sacred aspiration took over by religious leadership after the proved unfaithfulness to real cause of moderate leadership of Muslim League that after the partition of India was no more interested to establish a theocratic state or the Islamization of its law and institutions. Regimes breach of peoples aspiration reinforced with bad governance, excessive corruption, political feuds within ruling party and misuse of institutions to prolong enjoyed ruling status and thereafter military rules compelled
13

The other political parties also popularized to their own absurd slogans, PML (N) demonstrated: Hathon Ma Hath do, Sher ka Sath do (Join hands together, side with the lion). PPP shouted the slogan: Tadeer Badlay ga taqdeer, Chai gi Benazir(Arrow will change the fortunes and Benazir will return), PML(Q) A Gai Cycle, Cha Gai Cycle (Cycle will come, Cycle will dominate). Syed Karim Haider, Pakistans General Election 2002, Lahore: Pakistan Studies Centre, University of Punjab, 2004. 15

Schism, Liberalism and Politics in Pakistan

them to take refuge under the shelter of Western economic aid patched up with their World Order. Failure of governments brought alleged foreign influence in policy making along with the economic aid. The religious leadership rebuked this development and gravitate the ruling authorities towards the enforcement of Islam. Some of them found the opportunity to seize on, and offered themselves for the attainment of real cause of the creation of Pakistan. Since President Zia-ul Haqs regime, American influence is cultivated so strongly that Pakistan is now a guided state. Jamat-i Islami shows its concerns on its website:
Thus pork chops and wine are on the menu in the famed Kabul restaurant. Abundant pornographic material is available in Baghdad. Casinos and bars are operating in Basra. These are merely the outward signs of this awful reorganization of societies through social engineering. Elsewhere in the Muslim world, similar results are being achieved through petty dictators installed or kept in power by the United States. This well organized plan of Americanization of Islamic societies is far more dangerous than the military occupation, because the military occupation is visible whereas these efforts aimed at inner transformation remain hidden until results have been achieved. This large scale destruction of the Islamic fabric of Muslim societies is being carried out through two main channels: hundreds of pseudo nongovernmental front organizations and a new educational system. In some countries, the US has overtly established womens rights groups that advocate an American brand of freedom and rights for women; in others, it has funneled millions of dollars through existing complaints government into social action programs, which aims to westernize these traditional Muslim societies.14

14

Killing With Culture and Education, September 24, 2010 at http://jamaatwomen.org/article/culture.htm (24-09-2010)

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Anger against the West and Westernization

The other side of the picture demonstrates the application of Newtons third Law, the individuals, particularly the youth, oriented with liberal and modern education/exposure are feeling suffocation in the milieu of rigidity. And they manage to extricate themselves from incommodiousness against human esthetic and intrinsic desideratum. Though the individual character might be regarded as malicious by the conservatives but it is a lightheaded reaction against conservatism.15 The burning of porn CDs, threatening to sex-workers, condemning the theater productions might be the resentment against absurd Westernization, yet how far it is just to victimize their own people for this acculturation. Pathetically, the question of self-empowerment with progressive education, science and technology, economic policies and diplomatic skills is a mirthless focus of the religious hardliners.

Pakistani governments policy towards sectarian issue

So far, the retrospective governments of Pakistan have been indecisive to formulate a concrete and comprehensive religious policy to address sectarian issue in Pakistan. More than that, they have failed to reconcile religion and politics in a harmonious and congenial way, or to separate both; uncertain about the role of religion in institutional framework because of states stance on its Islamic ideology as its raison d'tre. The ideological dilemma and confusion cultivated religiosity first, which

15

Pakistan World Leader in Porn Search: Google, in The News, July15, 2010; http://www.foxnews.com/world/2010/07/12/data-shows-pakistan-googling-pornographic-material/; Wake up Pakistan Allahs Warning-Saleem Sahil. watched at http://www.youtube.com/watch?v=_IMDkWIT-74&feature=related (03-08-2010)

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Schism, Liberalism and Politics in Pakistan

later on grew up religious sectarian intolerance and violence. The constitutional measures of state are notable for this development like: name of state as Islamic Republic of Pakistan; Islam as the religion of the head of state; no law repugnant to Islamic injunctions; and Blasphemy law, which is a great example of how a court system is used sectarian purpose. 16 The founding father of Pakistan, Muhammad Ali Jinnah, the President Sikandar Mirza, and President Ayub Khan, and Prime Minister Z.A. Bhutto were Shia Muslims. 17 Their influence on the constitution and policy making is vital so that they were unable to enforce either Shiate Islam or Sunni Islam, as the majority of population in Pakistan is Sunni Muslim. This was President Zia-ul Haq who dared to Islamize the law and institutions of Pakistan with Sunni orientation. And this was the start of schism getting its root in politics of Pakistan. The religious parties oriented with sectarianism were soon being sponsored by Iran and Saudi Arab. Mariam Abuo Zahab rightly put it: the governments for a long time pretended that sectarian organizations were strictly a local problem, which could be dealt with at any time by arresting few dozens of extremists. 18 The visible steps were taken during the Musharraf regime to proscribe the extremist parties; however, this banning was on the militant groups involved in the terrorist activities within and outside the country, other than religious political organization. The verdict of Bangladesh Supreme Court to ban religious parties in the

16

Katja Riikonen, Sectarianism in Pakistan: A Destructive way of Dealing with Differences, in Pakistan Security Research Unit (PSRU), Brief Number 2, 1st March 2007. p. 5; see also Ashutosh Misra, Rise of Religious Parties in Pakistan: Causes and Prospects, in Strategic Analysis, Vol. 27, No. 2, Apr-Jun 2003, p. 188. Mariam Abuo Zahab, The Regional Dimension of Sectarianism in Pakistan, at www.ceri-sciencespo.com/archive/2009/juin/dossier/art_mz.pdf (15-08-2010)

17 18

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Conclusion

state announced on 29th July 2010, provides new conflict resolving understanding in Muslim countries, dealing modern challenges by operating controlled political state craft. This would be a new experiment and would establish a new precedent for Islamic countries. Now, future scenario of Bengali politics would direct the Muslim states in apprehending the social response evolving with new changing political spectrum in the state. Of course, established values, religious affiliations and ideological patterns would be replaced by the priorities of economic development and social welfare. Albeit, ifs and buts, still, alarm the observers; will it pacify the deep-rooted religious aspirations of the people to see a state of Islam, a utopian Islamic state?

Conclusion
The mile-stone of the formation of Pakistan is remarked and rationalized with the religion of majority inhabitants, the Muslims, because so was premises of the movement of Pakistan. Religiosity, undoubtedly, turned out to be the social norm in Pakistan and the peoples aspired to see their state according to their aspired mirth. Before the partition of India, the schism was not much dominant along with its rigidity as it is seen these days. It would not be a problem if it was dealt with considering existing internal and external realities of the time. And, as if the institutions were patronized on the principle of synthesizing the international norm and its ideological zeal. Nevertheless, these social behaviors have entered in a transitory phase. In contemporary politics of Pakistan, the ideological and religious aspects are lacking their operational strength and switching to liberal political behavior. Losing credibility and charisma of religious parties caused the societal rejection to lead the nation. Schism, coupled with intolerance and violence, also defamed the religious leadership. Religiosity and schism, playing their political role, are two distinct issues of discussion, as religiosity is the inherent character of social and political culture of Pakistan, whereas schism started to influence politics with all
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Schism, Liberalism and Politics in Pakistan

its gravity and force during the regime of the Zia-ul Haq. The islamization of Zia and lateral attempts to blend the religion with politics raised the question on the possibility of whose version of Islam or which sort of Islam would get the place of states religion as political order? This conundrum is yet waiting to be resolved. Definitely, this will take a long time, perhaps till the attainment of tolerant civic society. And then perhaps there will be a need to blend religion with politics. Like other Third World countries, also in Pakistan, the people are facing the problems of poverty, illiteracy, poor health, violence, terrorism, and unavailability of basic human rights. Now, the priorities are being checked in accordance with the social issues and basic needs sooner than emotional or ideological satisfactions. All political actors, particularly the religious leadership, have to understand that the priorities of state and citizens should be of: education; then economic; and lastly the defense or so-called militancy. But, so far, order is carried out reversely.

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