Blasphemy in Pakistan: A lethal mix of righteousness and wrongs

The recent lynching of a tourist accused of blasphemy underscores the need to explore the issues surrounding blasphemy laws and associated societal attitudes in Pakistan. On the night of June 20th 2024, police in Madyan, situated in the Swat District of the Khyber Pakhtunkhwa province failed to protect the accused blasphemer from a violent mob despite having him in their custody. This incident highlights the dangerous potency of blasphemy accusations combined with the lack of power law enforcement often presents when confronted with the intense rage such accusations incite. 

Pakistan's blasphemy laws are deeply rooted in colonial rule. The Indian Penal Code, established by the British in 1860, initially sought to manage religious offences, maintaining communal harmony in a religiously diverse society. Following partition in 1947, Pakistan maintained this position, as did India and Bangladesh. The legal landscape in Pakistan, however, changed significantly in the 1980s under General Zia-ul-Haq’s military regime, which introduced stringent amendments to the Pakistan Penal Code (PPC) addressing the blasphemy laws as part of Haq’s islamisation of the country.

These amendments included Section 295-B, which punishes the defiling, damaging, desecration or “use in a derogatory manner” of the Quran or its extracts with life imprisonment, and Section 295-C, which mandates the death penalty or life imprisonment for insulting the Prophet Muhammad with words, either spoken or written, or by visible representation, or by importation, innuendo, or insinuation, directly or indirectly. 

These changes transformed blasphemy from a manageable and clear legal issue into a socially and politically  sensitive and potentially deadly accusation.

Over the years the Islamic Barelvi movement, predominantly present in the Indian subcontinent, have been associated with a radical blasphemy agenda. Advocating for stringent blasphemy laws and harsh punishments for those accused of blasphemy, their influence has led to increased religious intolerance, mob violence, and a climate of fear, where accusations of blasphemy can result in extrajudicial killings and widespread unrest. Their influence has also pressured political leaders to adopt and enforce these severe measures to avoid backlash from the group's large following.

The Madyan incident serves as an example of the lethal consequences that can arise from blasphemy accusations in Pakistan. On June 20th 2024, Mohammad Salman, a tourist from Pakistan’s Punjab was taken into police custody for his own protection following accusations that he had desecrated the Quran. A mob that had gathered outside the police station subsequently demanded that he be handed over for immediate punishment. Despite assurances from police officers that Salman would face trial for any wrongdoings, the mob attacked and torched the police station, injuring officers. The mob then kidnapped  Salman, tortured him publicly and set him on fire. 

A screengrab taken from one of several videos circulating online after the attack in Madyan. Taken from https://arab.news/gpkxy

Members of the mob who were arrested have received support from a prominent Barelvi political group. This incident highlights the vulnerability of individuals accused of blasphemy, as well as  the often-ineffective response from authorities in preventing or containing mob justice and concurrent protections afforded to the accusers. It forms part of a broader pattern of individuals being accused of blasphemy and facing immediate and severe repercussions with little to no recourse. 

A case that received international attention  is that of Asia Bibi, a Christian woman accused of blasphemy in 2009. Bibi, got into an argument with a group of women who said that they could no longer use a cup touched by Bibi as her faith had made it unclean. It is alleged that during the argument which ensued, the women stated that Bibi should convert to Islam and Bibi’s response included offensive comments about Prophet Muhammad. The Christian community is treated as an untouchable caste by many Pakistani Muslims due to a prevailing belief that current Hindus belonging to so-called “untouchable” castes had earlier converted to Christianity.

Asia Bibi. (Citizen Go Photo)

Sentenced to death, Bibi spent nearly a decade on death row before being acquitted by the Supreme Court in 2018 after the prosecution failed to prove the allegations against her. Her case drew international attention and criticism, with Pope Benedict XVI telling a public audience in 2010 that Pakistan’s Christians "are often victims of violence and discrimination" and that he felt “...close to Asia Bibi and her family and I ask that she be released as soon as possible.” 

Bibi’s eventual acquittal led to mass protests by hardline religious groups in Pakistan, including the Tehreek-e-Labbaik Pakistan (TLP). Following the acquittal and the Supreme Court's decision to uphold its ruling, Rimmel Mohydin, South Asia Campaigner for Amnesty International said, ‘This shameful delay in enforcing Asia Bibi’s rights only reinforces the need for the Pakistani government to repeal the blasphemy laws as soon as possible, as well as other laws that discriminate against religious minorities and put their lives in danger.”. Asia Bibi’s ordeal underscores the intense pressure and dangers faced by those accused of blasphemy, particularly minorities.

Protests outside Pakistan Supreme Court following Bibi’s acquittal. Islamabad, Pakistan. Nov. 2, 2018

Further examples include the assassinations of Salman Taseer and Shahbaz Bhatti in 2011 by a religiously motivated mob and the Taliban respectively. Taseer, the Governor of Pakistan’s Punjab province, and Bhatti, the Federal Minister for Minorities, were both outspoken critics of the blasphemy laws and supporters of Asia Bibi. The assassinations of Taseer and Bhatti highlight the risks faced by individuals who openly challenge the blasphemy laws or advocate for those accused of blasphemy, without actually committing the crime itself.

The psychological impact on those accused of blasphemy as well as their families is also an important factor to consider.
A combination of social ostracisation and the resulting financial hardships of unemployment and costly legal cases, takes a significant toll on both the accused and their families. University lecturer Junaid Hafeez was arrested on blasphemy charges in 2013, and sentenced to death in 2019. Hafeez’s family have claimed that they live as “outcasts” and have been “excommunicated” from their community in Rajanpur in Pakistan’s Punjab province as a consequence. 

Academic Junaid Hafeez prior to his arrest in 2013.

Amnesty International’s regional researcher Rabia Mehmood highlighted the harm caused not only to Hafeez but to his family in a press release: “Junaid’s lengthy trial has gravely affected his mental and physical health, endangered him and his family and exemplifies the misuse of Pakistan’s blasphemy laws. The authorities must release him immediately and unconditionally and drop all charges against him.” .

The repercussions of a blasphemy accusation may even extend beyond the individuals and their families to whole communities, creating an atmosphere of fear and distrust. Minority groups, in particular the Ahmadiyya community who are considered to be non-Muslims in Pakistan, are vulnerable to false accusations, which can be used as tools of oppression and discrimination. 

Societal attitudes towards blasphemy in Pakistan are complex and deeply entrenched. Religious leaders, especially from the TLP, play a crucial role in shaping these attitudes, using their platforms to inflame public sentiment which often leads to mob violence and vigilantism. Ayesha Siddiqa, Pakistani political scientist and research associate at the SOAS South Asia Institute, points to the late TLP leader and cleric Khadim Rizvi’s “use of coarse language, reference to religious narrative that is popular in mosques in villages, small towns or even parts of big cities, and his ability to tap into state resources” in giving him the power to mobilise people against the government over blasphemy-related issues. These leaders wield significant influence, and their pronouncements on blasphemy can galvanise large crowds, creating situations where law enforcement is overwhelmed or unwilling to intervene due to the risk to themselves. Politicians are in turn reluctant to address the issue due to the influence these leaders have over voters.

TLP leader Khadim Rizvi addressing a crowd. Islamabad, Pakistan. Nov, 27, 2018.

Social media also plays a significant role in shaping public opinion on blasphemy. Sensationalist posts exacerbate the situation by portraying the accused in a negative light and/or the lyncher of an accused ‘blasphemer’ in a positive light. This helps to sustain a level of outrage and vigilance that fuels further violence. An example of this can be seen in the veneration of Mumtaz Qadri, Salman Taseer’s assassin, who is considered a saint-like figure within a section of Pakistani society.

This veneration of vigilantes can result in simple misunderstandings becoming dangerous. In February 2024, a video was circulated on social media that showed a woman seeking refuge in a shop in Lahore after being accused of being a blasphemer due to her wearing a dress with Arabic letters. She was eventually saved by Pakistan’s Punjab police. The woman was later seen in a further video flanked by religious leaders apologising for her actions. Pakistani Assistant Superintendent of Police Shehr Bano stated that the “video and the coming together of all stakeholders and saying that the incident took place because of confusion was very important so that the life of a victim is protected.” It was later revealed that her dress simply had the word ‘Halwa’, which is Arabic for ‘beautiful’, written on it.

L to R: The victim cowers in a shop. Being escorted from the mob. A dress similar to one worn.

The education system in Pakistan also contributes to per societal attitudes towards blasphemy. Curricula that emphasises religious differences and intolerance towards religious minorities  inevitably creates an environment where blasphemy accusations are taken very seriously and met with extreme responses.

A 2016 report found that “A review of the curriculum demonstrates that public school students are being taught that religious minorities, especially Christians and Hindus, are nefarious, violent, and tyrannical by nature.”

Additionally, Dr Madiha Afzal, Assistant Professor of Public Policy at the University of Maryland, points to a connection between textbooks and extremism: “Pakistani textbooks glorify armed jihad. They extol warfare that occurred pre-Partition against (armies of) other religions, and they glorify these wars in the name of religion.”. Education that promotes tolerance and understanding of religious differences is essential in mitigating the societal fervour that blasphemy accusations incite. However, reforming the education system to include more inclusive and tolerant perspectives is a challenging and politically sensitive task. Political parties and religious groups often oppose any major education reforms in Pakistan, particularly with regards to the teaching of secular education. 

Christian villagers protesting the existing blasphemy laws. 2015 (AFP/Getty)

The international implications of blasphemy-related incidents are significant. Pakistan’s international reputation has been adversely affected by these incidents, drawing condemnation from human rights organisations, foreign governments, and international bodies. These groups have repeatedly called for reforms to Pakistan’s blasphemy laws and greater protection for those accused of blasphemy. Negative media coverage of these incidents also impacts Pakistan’s image on the global stage beyond politics., The consistent highlighting of  the country’s human rights challenges and the prevalence of religious intolerance and violence, furthers the image of Pakistan as being less modern and dynamic than its neighbours.

Addressing the issues surrounding blasphemy laws and connected societal attitudes in Pakistan will require legal reforms, education and international collaboration in order to protect human rights and to prevent further cases similar to those mentioned above.

A crucial first step in addressing the issue will involve that reformation of Pakistan’s blasphemy laws. This needs to include revisiting the amendments made in the 1980s, ensuring that the laws can not be used to target minorities and vulnerable individuals. Reforms should also aim to provide protection for those accused of blasphemy, ensuring fair trials and safeguarding from mob violence.

Societal education will also prove an essential factor in changing attitudes towards blasphemy which should  involve revising school curricula to promote tolerance and understanding of different religious beliefs and practices. Educational programs could also emphasise the importance of human rights and rule of law, discouraging vigilantism and mob justice. They would also serve as a means to educate the general public of their own rights and protections. Public awareness campaigns could also play a role in changing societal attitudes, highlighting the devastating consequences of blasphemy accusations and promoting peaceful coexistence.

The international community needs to play a role in supporting Pakistan’s efforts to address the issue of blasphemy. For instance through diplomatic efforts to encourage legal reforms and human rights protections, as well as providing financial and technical support for initiatives aimed at changing societal attitudes and supporting those affected by blasphemy accusations. 

In addition to reforming laws and attitudes towards blasphemy in Pakistan, it will also be important to address the psychological, social, and economic impact on the accused. Support services such as legal aid, counselling, and economic assistance must be considered. Initiatives that promote reconciliation and support for affected individuals and families could also play a role in reducing the stigma and social ostracisation faced by those accused of blasphemy.

Ultimately, the lynching in Madyan, presents an unfortunate reminder of the urgent need to address the complex issues surrounding blasphemy laws and the attendant societal attitudes in Pakistan. Comprehensive legal reforms, education, and international collaboration will be essential in addressing the issue and ensuring that human rights are protected, supporting a more tolerant and fair society.