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Extremism has long been a challenge for Pakistan, a nation with a rich cultural heritage and a complex political landscape. While the overt manifestations of extremism, such as terrorist attacks, receive significant attention, it is crucial to recognize the subtler, underlying signals that indicate its presence and evolution.
These weak signals, often overshadowed by more immediate concerns, demand a proactive approach to prevent extremism from taking deeper roots and evolving into a terrorism streak in Pakistani society.
Weak signals are early indicators of potential trends or issues that may not yet be fully evident or widely acknowledged. In the context of extremism, weak signals could manifest as changes in social behaviors, shifts in ideological rhetoric, or minor incidents that hint at a growing problem. Recognizing these signals requires a keen understanding of the socio-political environment and an ability to connect seemingly disparate events and trends.
One of the primary weak signals of extremism is a gradual shift in cultural and social norms. In Pakistan, this can be observed through the increasing influence of conservative ideologies in various aspects of life, including education, media, and public discourse. When extremist ideologies begin to permeate these spheres subtly, they often go unnoticed until it become more entrenched and difficult to counteract. For instance, changes in school curricula that emphasize a narrow interpretation of religious texts, or the proliferation of extremist content on social media platforms, can serve as early warnings. Additionally, the marginalization of moderate voices and the glorification of extremist figures in popular culture are subtle but significant indicators of a growing problem.
The emergence of subtle indications, where that society is slipping into extremist-prone thinking, such as the rise and influence of religious right-wing parties like Tehreek-e-Labbaik Pakistan (TLP), which emerged in 2015, following a controversial execution. They quickly gained attention through protests. In 2017 they staged a major sit-in, paralyzing the federal capital and forcing a government minister to resign. TLP participated in the 2018 elections and garnered significant votes. They’ve also been at the forefront of protests against perceived blasphemy abroad and domestically. The group’s leadership faced arrests and crackdowns, but also periods of release and agreements with the government. These agreements often centered around expelling foreign officials deemed disrespectful to Islam. TLP remains a controversial yet influential force in Pakistan’s political landscape.
Blasphemy laws in Pakistan have undergone significant evolution, deeply impacting the nation’s socio-political landscape. These laws, inherited from the British colonial era, were initially codified in the Indian Penal Code (IPC) of 1860 to protect religious sentiments. Post-independence, Pakistan retained these laws with relatively few changes until the 1970s and 1980s.
Under General Zia-ul-Haq’s regime, significant amendments were made as part of a broader effort to Islamize Pakistan’s legal system. Section 295-B was introduced in 1982, making the desecration of the Quran punishable by life imprisonment. In 1986, Section 295-C criminalized the defamation of Prophet Muhammad, prescribing death or life imprisonment as penalties. Additionally, Sections 298-A, 298-B, and 298-C were added to target derogatory remarks against religious figures and sects.
These stringent laws have often been misused to settle personal disputes, target minorities, and suppress dissent. High-profile cases like that of Asia Bibi, who was sentenced to death in 2010, highlighted the severe consequences of these laws. Critics argue that the laws are vague and prone to abuse, leading to wrongful imprisonments and extrajudicial killings.
The media reported the issue from different angles sides, however, the fear of criticism remained both on the left and right.
Despite significant domestic and international criticism, there has been little political will to reform the blasphemy laws, largely due to their deep-rooted support among conservative religious groups. Politicians advocating for reform, such as Punjab Governor Salman Taseer and Federal Minister for Minorities Shahbaz Bhatti, have faced severe threats and violence, resulting in their assassinations in 2011.
The rise of social media has further complicated the issue, with online accusations leading to mob justice. Reform advocates emphasize the need for due process, protection of minorities, and safeguards against misuse. However, meaningful reform remains challenging in Pakistan’s highly charged political and religious environment. The evolution of extremism and the blasphemy laws in Pakistan reflects the ongoing struggle to balance religious identity with human rights and legal justice.
Video Against Girls’ Education: Potential Weak Signal of Extremism in Pakistan
A recent viral video on the internet posted by Fazal Ahmad Chishti, who presents himself as a religious scholar, a fake Mufti who calls himself a Hafiz, has garnered attention for his controversial and regressive messages on YouTube and Facebook. His channel, which includes religious-style recitations full of abusive language and hate speech, has sparked significant outrage due to its promotion of harmful and misogynistic views against girls’ education and other societal issues. The social media accounts on YouTube https://www.youtube.com/@hassaniqbalchishtifans and @hassaniqbalchishtifans on Instagram have a complete library of songs and kalams that incite hate and violence against girls’ education. One of the weak signals of rising extremism in the country.
In the video, Fazal Ahmad is dressed as a religious scholar while he sings a kalam in Punjabi. He falsely claims the title of Mufti and urges parents to keep their daughters at home and veiled, suggesting that sending them to school will lead to dishonor as they only go there to dance. He has termed sending girls to schools as pimping daughters for prostitution.
The video, titled “Apni Dhi Schoolo Hata Le | Othy Dance Kardi Payi Ae | Kalam Hasan Iqbal Chishti,” has sparked widespread condemnation. Although citizens are demanding action against the individual for promoting such regressive and harmful ideas. The impact has yet to be seen.
This incident highlights a troubling trend where extremist views are being disguised as religious teachings, potentially influencing and radicalizing segments of the population. The use of religious garb and titles to lend credibility to such messages is particularly concerning, as it can mislead and manipulate public opinion under the guise of faith. Addressing and countering these weak signals is crucial to preventing the spread of institutionalized extremism in Pakistan.
Islam places great emphasis on the importance of education for both men and women. The Quran and hadith make it clear that seeking knowledge is an obligation for all Muslims, regardless of gender. The Prophet Muhammad ﷺ (peace be upon him) said, “Seeking knowledge is mandatory for every Muslim,” and he also emphasized the importance of educating girls. Islam has always recognized the dignity and rights of women, including their right to education, as evidenced by the examples of the Prophet’s educated wives, Hazrat Khadija (RA) and Hazrat Aisha (RA).
Recently, in Swat, a local tourist Mohammad Suleman, was brutally beaten to death by a mob on Thursday night under the accusation of desecrating the Holy Quran. Following the lynching, the mob set both his body and the Madyan Police Station on fire, resulting in several policemen being injured during the chaos.
This incident echoes similar tragic events in Pakistan’s recent history. In 2021, a Sri Lankan factory manager was lynched in a highly publicized case that sparked international outrage. Six individuals were sentenced to death for their roles in the lynching, highlighting the severe consequences of such violent acts.
The case of Mashal Khan, a university student lynched in 2017 over false accusations of blasphemy, further underscores a troubling trend of violence driven by extremism in Pakistan. These incidents are not isolated; they reflect a growing social mindset that perpetuates violent extremism. This extremism encompasses ideologies and actions aimed at achieving political, religious, or ideological goals through terrorism and other forms of communal violence, deeply affecting Pakistan’s societal fabric.
Economic disparities and the marginalization of certain groups can also serve as weak signals of extremism. In Pakistan, regions with high unemployment rates, lack of educational opportunities, and poor governance are particularly vulnerable. Extremist groups often exploit these vulnerabilities, offering financial incentives and a sense of belonging to disenfranchised individuals. The recruitment of youth from economically disadvantaged backgrounds is a concerning trend that requires attention. Programs aimed at providing education, vocational training, and economic opportunities in these regions can help mitigate the appeal of extremist ideologies.
Political rhetoric and policy shifts towards more exclusionary or hardline stances can be weak signals of rising extremism as well. In Pakistan, political parties and leaders sometimes adopt nationalist or religiously charged rhetoric to garner support. While this may yield short-term political gains, it can also legitimize extremist views and create a fertile ground for radicalization. Monitoring political discourse and policy changes, especially those that marginalize minority groups or promote intolerance, is essential. Encouraging inclusive governance and fostering dialogue between different communities can help counteract these trends.
Addressing weak signals of extremism requires a community-based approach that involves political capital, local stakeholders, religious leaders, educators, and civil society organizations. These groups are often best positioned to identify and address early signs of radicalization within their communities. Promoting community resilience through awareness campaigns, interfaith dialogues, and community policing can help identify and counteract extremist influences before they escalate. Empowering communities to take ownership of their security and well-being is a key strategy in recognizing and mitigating weak signals of extremism.
The National Action Plan (NAP) of Pakistan, while not directly mentioning “hate speech,” targets actions that breed it through its focus on religious extremism and intolerance (Articles 4 and 5). This focus aims to curb sectarian violence and hate speech often rooted in religious extremism. Additionally, NAP calls for stricter enforcement against publications promoting hatred and intolerance (Article 7).
This could encompass publications inciting blasphemy, a crime already enshrined in Section 295 of the Pakistan Penal Code. However, NAP doesn’t explicitly address girls’ education as a right. While a more tolerant society fostered by NAP could indirectly benefit girls’ education, the plan’s emphasis on religious extremism can be a double-edged sword. Critics argue it can be used to suppress critical voices, even those advocating for girls’ education reform (Article 19 of the Constitution guarantees freedom of speech, while Article 25A ensures the right to education for all).
Furthermore, concerns exist regarding the selective application of NAP, potentially neglecting hate speech targeting women or minorities (Articles 25 and 26 of the Constitution guarantee equality before the law and protection from discrimination).
Overall, NAP’s effectiveness in promoting girls’ education and tackling hate speech remains a complex issue with both potential benefits and drawbacks depending on its implementation. The implementation of the NAP in a revised form is not only a need but an immediate necessity for the social and economic stability of the country.
Extremism in Pakistan presents a multifaceted challenge that cannot be addressed solely through reactive measures. Recognizing and responding to weak signals is crucial in preventing the growth and entrenchment of extremist violent ideologies. By fostering cultural inclusivity, addressing economic disparities, monitoring political rhetoric, and promoting community-based approaches, Pakistan can build a more resilient society capable of countering extremism at its roots. In a nation as diverse and dynamic as Pakistan, the subtle and obvious signs of extremism must be acknowledged and addressed with urgency. Only through proactive and comprehensive strategies can the country hope to safeguard its future against the threat of radicalization and violence.
The stability of Pakistan is not just a matter of governance; it is crucial for securing the prosperity and future of over 250 million citizens as well.
