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Muhammad Burhan Azhar

2026-11-0338

Writing and Communication SS100

Amna Khalid

12th December 2022

Is it time for Pakistan to cast off its religious shackles and embrace a new, more secular

identity?

Tension has long brewed between religious and secular forces in Pakistan, stirring up a

debate that extends beyond its borders. Faced with the question of what best serves their nation's

future, some call for embracing an identity rooted in modernity and liberalism while others

clamor to maintain traditional values guided by Islam. While secularism might be looked by

some as tool to establish western influence in the country and some might believe that

secularism goes against the historical standing of Pakistan, Pakistan should become a secular

nation because being an Islamic State has only given rise to sectarian conflict in Pakistan since

everyone has come up with their own interpretation of Islam which they claim to be correct. In

addition to that it has allowed political forces to use religion as a rhetoric and incite violence in

the name of ‘Jihad’ through their cult following.

Before we begin, we need to understand what secularism stands for. Secularism is a

concept advocating the separation of religion and state. It fosters an environment that allows all

faiths to coexist in harmony, free from governmental influence on religious matters or vice versa.
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This gives a platform for diverse belief systems by protecting their individual autonomy –

allowing each faith to develop according to its own principles without any intrusion.

When we analyze the context of Pakistan we realize that, Pakistan has seen a long-

standing taboo regarding secularism that continues to be perpetuated in both the public and

private spheres. With religious dogma dominating society for generations, those individuals

advocating progressive values like freedom of conscience are looked down upon by many. Those

who don’t fit into traditional religious boxes are often stigmatized and ostracized. Such

individuals are often labeled as ‘Kafir’ (non-Muslim), ‘Laa-Mazhab’ (A non-believer devoid of

faith), or ‘Munkar -e-Khuda’ (Nihilist). An example to support this claim is Asia Bibi’s case. It

is a heart-wrenching reminder of the injustice and intolerance still rampant in Pakistani society.

Salman Taseer, a secular politician who advocated for her release, was murdered by his own

bodyguard while out at a marketplace and to make matters worse, his murderer Mumtaz Qadri

received an overwhelming adoration and reverence as the nation canonized him as a "martyr",

truly exhibiting an alarming level of reverence toward extreme ideas and actions taken against

those deemed "unfit" under such dogma.

The misunderstanding of secularism amongst the Pakistani population has been a long-

standing issue. Many see it as an attempt to undermine and control their culture with Western

ideals, often alleging that its implementation is part of a ‘Yahoodi Sazish’ (a sinister Jewish

Conspiracy). Beyond the socio-cultural implications, this poses on Pakistani citizens' lives, it

also raises questions about tangible progress toward equality within their nation's democratic

framework proving yet again just how important an open dialogue around secularism is in

modern times.
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In 1947, Pakistan was founded as a distinct sovereign nation for Muslims in the Indian

subcontinent. However, its stance on religion conflicted with that of many Muslim-majority

countries due to being part of the British Commonwealth and enforcing mainly laws inherited

from Britain's secular legal code instead. This made it a state not immediately advocating Islamic

principles but rather, Pakistan remained officially neutral towards religious affairs until 1955

when an Islamic constitution declaring Islam their state religion emerged. This new constitution

reframed Pakistani identity around the official promotion of Islamic values and empowered them

to form deep connections between faith and governance within her borders unprecedentedly

before then.

With a historical context and a common social view in perspective the question is that,

can a country like Pakistan which is largely guided by Muslim beliefs and values become

secular?

Pakistan's misguided attempts to portray itself as an Islamic state and make laws in its

name has caused more harm to Islam than anything else throughout history. The religiously

driven approach of Pakistan have been responsible for creating dangerous extremist

organizations such as Lashkar e Jhangvi, Tehrik e Labaik and the feared Tehrik e Taliban

Pakistan. Their influence has brought about a culture of extremism that has destabilized the

country. This not only has damaged the international standing of Pakistan but has also

significantly distorted the reputation of Islam along with it. Therefore, the country should strive

for a secular approach that respects all faiths. Yasir Latif Hamdani, an advocate high court and

author of various books puts it in one of his articles:

“Pakistan has done more disservice to Islam than any other entity in history”
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Throughout the history of Pakistan, rulers have enforced outrageous laws in the name of

a religion that preaches peace. For example, in 1974, the Ahmadis’ faced a devastating blow to

their religious freedoms when they were declared as "non-Muslims" by amendment of state law.

The consequences that followed saw Ahmadi families persecuted and discriminated against

under oppressive regimes. This included General Zia-ul Haq’s infamous Ordinance XX which

created an atmosphere of fear for members simply practicing what was their fundamental right

protected in the constitution. Tragically this led to some even facing execution because of it.

Furthermore, due to this marginalization of Ahmadis the country lost promising talent and

brilliant minds like the Nobel-Prize Winning physicist Abdus Salam and Atif Mian (declared as

the top 25 economists by IMF). These individuals were set to become our greatest leaders of

tomorrow but sadly remain nothing more than what could have been. Pakistan has plunged

deeper into an abyss of religious antagonism, paving the way to its own demise.

It is true that Pakistan was founded on the premise of providing a homeland for Muslims

and when Pakistan was founded, its formation rested on a foundation of the two-nation theory.

While that provided an important basis for nationhood, Muhammad Ali Jinnah's first speech as

the founder broadened the vision to encompass all citizens regardless of religious background. In

his address to the members of Pakistan Constituent Assembly, he said:

“You are free; you are free to go to your temples, you are free to go to your mosques or

to any other place of worship in this State of Pakistan. You may belong to any religion or

caste or creed - that has nothing to do with the business of the State... We are starting

with this fundamental principle that we are all citizens and equal citizens of one State... I

think we should keep that in front of us as our ideal and you will find that in due course

Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the
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religious sense, because that is the personal faith of each individual, but in the political

sense as citizens of the State.” (Muhammad Ali Jinnah, First Presidential Address,

August 11, 1947).

On the day of Pakistan's creation, Jinnah made a stand for an all-inclusive nation. His

speech unapologetically stated his belief that secularism and citizenship were key to this new

country but unfortunately, these ideals have since been slowly undermined by ideological forces

in power. Moreover, while addressing to Muslim league Legislators Convention in New Delhi on

April 10, 1946, Quaid said,

“Pakistan is not going to be a theocratic state. Religion of course played an important part

in nation’s life, but there were other aspects which were vital for nation’s existence,

social, economic and political aspects were the main pillars which would enable them to

live according to their faith. With their social life demoralized and economically ruined

and with no political power, they would not defend their faiths” (Ahmed, Quaid-e-Azam

Muhammad Ali Jinnah: The nation voice Speeches, Statements and Interviews,103.)

Jinnah's passionate stance towards equality and his commitment to building a country

where many different religious backgrounds could live side-by-side continue to make him an

inspiration for millions today. Through this historic speech, it is clear that Jinnah was ahead of

his time advocating for the rights of minorities as well as majorities in Pakistan with a policy

based on tolerance and mutual respect.

Another grave problem for Pakistan is that in Pakistan, the fatal combination of politics

and religion has become a breeding ground for violence and extremism. Political factions in

Pakistan have a long history of utilizing religious appeal to advance their own interests. From
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ZA Bhutto and Nawaz Shareef, all the way up to current Prime Minister Imran Khan, it is

evident that faith serves as an effective tool for gaining political ground. Religion has also been

used repeatedly weaponized by Pakistan's military dictators to gain power and pursue their own

agendas which has resulted in devastating consequences for the country. Behind a false guise of

piety, these leaders have inflicted more harm on society than almost any other force in recent

memory.

Under the rule of General Zia ul Haq, Pakistan faced a dramatically altered social

landscape due to his stringent and conservative approach. His Islamization policies led to far-

reaching ramifications that drastically reshaped Pakistani society over time. Project Zia-ul-Haq

(as most historians put it) now yields result in form of religious extremism in the Pakistani

society. General Zia ul-Haq was determined to create a legacy of his own, one similar to

Napoleon Bonaparte's. Zia-ul-Haq's transformative policies in the education and legal systems

led to a new, intolerant generation of people, which most analysts refer to as as the "Children of

Zia.". Pervez Hoodbhoy in one of his articles summarizes Zia’s regime in the following words:

“In a matter of years, Pakistani schoolchildren grew up learning a catchy but

linguistically nonsensical jingle about the ‘ideology’ of Pakistan: ‘Pakistan ka matlab

kya? La illaha illala!’ (What is the meaning of Pakistan? There is no god but Allah!)

Although the purported answer has nothing to do with the question, Zia’s strategy soon

began to show results.” (Hoodbhoy, ‘Why Pakistan is not a Nation’)

Having mentioned it, in barely 10 years, Pakistan experienced a drastic shift in its

political landscape - one marked by an increase in the desire for Islamic ideology to be more

deeply embedded into politics. The pursuit of a perfect Islamic state stirred up much anticipation,

yet left little positive impact in return. Unfortunately for the political and military leaders, this

ambition resulted only in discord and chaos instead. The post-Zia generations are now
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overwhelmed by incertitude as they turn to Islam’s core values with hopes it will bring peace

back into society; nevertheless, their confusion remains unresolved amidst amplified

disagreement.

For too long, the extremism of religious rhetoric has been employed by almost every

military, religious and democratic ruler in Pakistani politics to make bold claims aimed at

inciting passionate reactions from their supporters. Such inflammatory language is used without

remorse and often flies through various media outlets with no regard for context - an inherently

dangerous practice that can lead to violence against those who stand up against it. One of the

most brutal examples of such violence in the name of religion is the barbaric murder of the Sri

Lankan factory manager in the hands of a mob (Supporters of TLP ‘Tehrik-e-Labaik Pakistan)

on 3rd December 2021. Unfortunately, even these worst-case scenarios have not dissuaded

leaders from continuing down this path; they are still willing sacrifice others while disregarding

its consequences entirely.

Now, Opponents of secularism in Pakistan argue that the nation's history is integral to its

identity, making a move towards an entirely secular state would be disrespectful. This is because

according to them the idea goes against all previous efforts from their leaders and ancestors who

worked hard for separation on religious grounds - creating a legacy which can not be ignored by

those living today. // Despite the claims of opposition, one significant factor that led to Muslims

seeking an independent nation was the lack of equality they experienced during colonial and

Congress rule in India. Their (the ancestors) primary goal was to ensure equal rights were

granted. It was something they fervently believed should be afforded to all citizens. And this is

exactly what secularism stands for. A Secular State is committed to safeguarding freedom of

faith and belief through its promotion of autonomy and equality for all beliefs or non-beliefs.
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Moreover, the Muslim League party that founded Pakistan did so on principles of cultural and

political difference between Muslims and Hindus. They believed them to be two distinct nations

within British India, not as part of any Islamic legal system or order. Therefore it cannot truly be

said that the country was created with Islam at its foundation, hence religion had nothing to do

with forming what we now think of as modern-day Pakistan. Therefore, contrary to the simplistic

view that Muslims of British India constituted a "nation" solely through their shared faith,

history disproves this notion. In fact, documents such as Rahmat Ali's pamphlet, Zafrullah

Khan’s memorandum and Jinnah’s famous 1940 address reveal that regressive criteria including

name, language (Urdu), history and culture determined this “nationhood" concept.

“This can further be explained from the fact that, “The word “Islam” does not appear

once in the Lahore Resolution. The purpose of the Lahore Resolution was to get the Muslim

minority its due share in the governance of the subcontinent” (Hamdani)

This also explain why the ‘ulema’ (the learned ones of the community), people with

knowledge and strict advocates of Islamic principles rejected the Muslim League’s Pakistan

movement. This was mainly due to two main reasons. One being that the leadership of the

movement comprised of people with secular ideologies and secondly, they believed it to be a

secular nationalist movement.

Moreover, Adversaries of Secularism are adamant that secular philosophy and policies

fail to recognize religion's role in society and the importance of moral values. They say that

Islam is an integral part of their lives and a source of unbridled devotion. Such devotion and

ideologies make any concerning topic an extremely sensitive subject. // However, they need to

realize that secularism is a reality of our time, and we cannot forget the events that led to its
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existence in today's world. After the passing of Prophet Muhammad and his associates, Islam

began to splinter from one unified faith into sects based on politics, religion, boundaries and

language all administered by increasingly oppressive regimes who altered Shariah law for their

own benefit. This movement away from Islamic principles dates back centuries ago when it

started with none other than four esteemed companions of The Prophet himself. Since then,

Muslim communities around the world have seen a stark division in opinion and values, leading

to an unbridgeable gulf between formerly aligned beliefs. This long-standing rift in Islamic

beliefs is evident from that fact that many scholars believe that this divide will ultimately result

in 73 different factions within the faith. Of these sects, Sunnism can be broken down into four

separate subsections indicating how far each opinion may vary from consecutive ones. This

sectarianism often leads to extreme interpretations of the Quran and Hadith. The belief that only

one’s own interpretation is correct has caused much conflict in recent years, with different

political forces believing they are carrying out "true Islam" despite their radical differences. This

idea that God's will should be followed without deviation from any other view creates an

environment ripe for violence and continues to foster unrest today.

According to an Author database comprised of reports from the Daily Times, Dawn,

Express Tribune, and The News.

“Sectarian violence between Sunni Deobandi and Shia Muslims in Pakistan has escalated

in recent years, resulting in approximately 2,300 deaths in Pakistan’s four main provinces

between 2007 and 2013 and at least 1,500 deaths in the Federally Administered Tribal

Areas (FATA) agency of Kurram since 2007”

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Thus, this religious narrative and this fatal mixture of religion and the affairs of state have

resulted in nothing but chaos. This has given rise to extremism and groups like ‘Lashkar-e-

Jhangvi, Tehrik-e-Labaik Pakistan and individuals like ‘Akram Lahori’.

Having said that, another question is that which interpretation of Islam is the “right”

interpretation? A multitude of belief systems exist dispersed among various Islamic sects each

offering distinct laws that could shape how the state is governed. If so a system has to be made a

delicate balance between all sects would be essential, as any shift away from it could result in

devastating internal conflict and a potentially catastrophic civil war. From ancient elders to

modern-day scholars, we have all unsuccessfully attempted the task of finding a governance

system that takes into account every single value from each and every sect. It is because How

can you take bits and pieces from every creed to make something that actually works? It's like

trying to assemble a jigsaw puzzle without any reference picture - it'll never be perfect.

Finally, People need to realize especially the opponents of secularism that secularism and

Islam are not in conflict. Also, in response to an age-old question of whether Islam and

secularism can peacefully coexist!? Of course, they can; their arms are open wide for a friendly

embrace just as long as politics is kept out of religious affairs. If attempts are made to promote

tolerance amongst citizens then maybe we can get rid of the extremism that has been fostered in

the country since its inception. However, if those who hold political power don't show any

common sense when tackling the misconceptions regarding secularism and keep using the

religion card for their ulterior political motives, there's no hope for breaking away from anger

ideology that fuels terrorism. This will obviously be a long process since the extremism and

hatred that has been fueling in the country for the last 76 years cannot be thrown out in an

instance, hence strategic planning needs to be done. Taking the first crucial step towards forming
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a fresh framework of laws, a new constitution is being drafted to help guide our nation.

Pakistan's long-standing constitution has neglected the needs of its minority populations,

allowing them to be oppressed by those in control. A constitutional structure that silences the

voices of minority religious sects in Pakistan has enabled oppressing entities to unfairly exercise

control over those who do not share their beliefs. The implementation of this lopsided

arrangement has caused a myriad of problems, ranging from unchecked accountability issues and

draconian blasphemy laws that disproportionately disadvantage non-Muslims by providing

impunity for those perpetrators who act against them. This tragic cycle of systematic injustice

must end and minorities must have their rights addressed for true societal progress.

Unless powerful changes are made to the constitution that provide true inclusivity for

each and every religious group, Jinnah's dream of an equal society will remain out of reach.

Without accountability from those who wield power and amended blasphemy laws, his vision

risks becoming nothing but a distant memory. Pakistan needs to accept the fact that religious

zealotry has held it hostage for too long and it's time to embrace a new secular identity.

(3137 words)
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Work Cited

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Ahmed, Waheed .ed. Quaid-e-Azam Muhammad Ali Jinnah: The Nation Voice towards

Consolidation: Speeches and Statements, March1935-March 1940.Karachi: Quaid-e-

Azam Academy. (1992)

Alam, Mansoor. “Islam and Secularism.” Pakistan Horizon, vol. 66, no. 3, 2013, pp. 37–49.

JSTOR, http://www.jstor.org/stable/24711502. Accessed 12 Dec. 2022.

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www.mapsofindia.com/my-india/india/is-India-truly-secular.

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Relations, University of Karachi, nd [1969]), pp. 407-411.

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Introduction.” Modern Asian Studies, vol. 45, no. 3, 2011, pp. 491–99. JSTOR,

http://www.jstor.org/stable/25835689. Accessed 12 Dec. 2022.