Over three decades ago, an inspiring story of Bishop Dr. John Joseph's passion for promoting interfaith harmony unfolded in the tranquil surroundings of the village Eassa Nagri. This village is a Christian settlement situated in Sumandri, Faisalabad and is surrounded by several Muslim villages, with a canal serving as the only separation, devoid of a bridge. The absence of this essential infrastructure compelled residents to traverse considerable distances to reach neighboring villages, causing distress for both Christians and Muslims alike.
Seeking a resolution, individuals from both communities sought help from Fr. Khalid Rasheed Asi, a Catholic priest. He, in turn, organized a meeting with Bishop Dr. John Joseph. This joint endeavor aimed to tackle the crucial challenge of limited connectivity between the villages, reflecting the common concerns of the diverse communities in the region. Consequently, the year 1991 witnessed a significant milestone with the construction of the Rabbata Pull (Connecting Bridge) in Eassa Nagri. This development not only enhanced accessibility, but also played a crucial role in fostering interfaith harmony between the Muslim and Christian population in the region.
Pakistan is a Muslim-majority country and a home to 241.49 million according to the 2023 Census. 96% of the population is Muslim, whereas only 4% identify as Hindus, Christians, Bahais, Parsis, Sikhs, Ahmadis and members of other faith groups.
The roots of interfaith initiatives in Pakistan can be traced back to the early years of the country's establishment. While the nature of these initiatives has evolved over time, the overarching dedication to fostering interfaith dialogue and harmony has been evident since Pakistan's inception in 1947. Pakistan is a Muslim-majority country and a home to 241.49 million according to the 2023 Census. 96% of the population is Muslim, whereas only 4% identify as Hindus, Christians, Bahais, Parsis, Sikhs, Ahmadis and members of other faith groups.
The founder of Pakistan, Muhammad Ali Jinnah, envisioned a nation where people of different religious backgrounds could coexist peacefully. Unfortunately, the situation evolved differently after his early demise in 1948. Zulfiqar Ali Bhutto’s regime from 1971 to 1977, though they won the election through socialist slogans, crafted an Islamic constitution in 1973 wherein Islam was declared the state religion (Zafar 2007). The conjunction of state and religion received a rejuvenated boost when General Zia-ul-Haq assumed power through a coup in 1977. General Zia introduced several discriminatory laws against women and religious minorities, resulting in severe sociopolitical marginalization of religious minorities.
Nevertheless, following decades of extremism and terrorism fueled by religious radicals, the Pakistani government has come to a profound realization that citizens of all religious identities and sects must be equal in Pakistan. The government, supported by both military and political leadership, initiated successful military operations like Zarb-e-Azb in 2014 and Radd-ul-Fasaad in 2016 to eradicate militant groups across the country. A pivotal step in the fight against extremism and terrorism is the national narrative "Paigham-e-Pakistan," introduced by the government in January 2018. This narrative includes a 22-point Fatwa (religious decree) that unequivocally condemns terrorism, extremism, sectarian hatred, and the use of force to impose Shariah in the country. Signed by over 1,800 religious scholars representing diverse schools of thought from across the nation, "Paigham-e-Pakistan" marks a significant milestone. As part of this initiative, another project called "Saiban-e-Pakistan" has been launched to involve religious minorities in the peacebuilding process.
Besides this, the Pakistani government has generally implemented various measures to foster interfaith harmony. This encompasses the development of both national and provincial Interfaith Harmony Policies, the creation of ministries or commissions specifically focused on interfaith affairs, and enthusiastic involvement in interfaith dialogue forums. The government underscores the significance of education in nurturing religious tolerance, incorporating teachings of interfaith harmony into school curricula.
The year 2023 posed significant challenges for interfaith leaders, characterized by a series of cascading religious conflicts. The incident in Jaranwala, Sargodha, and other districts has given rise to a pervasive sense of insecurity within Christian communities, as seen in the relocation of families from specific villages.
Furthermore, active support for events that celebrate religious diversity and active engagement in dialogues with religious leaders to foster peace are key government initiatives. The government implemented measures to safeguard places of worship associated with diverse religious communities. In tandem, some legal reforms were pursued to ensure equal rights for all citizens, irrespective of their religious beliefs, addressing issues related to religious discrimination. Yet, the efficacy of these initiatives may be shaped by diverse factors, and their contribution to fostering peace can fluctuate over time. It is crucial to evaluate the continual progress and results of such initiatives to gain a comprehensive understanding of their influence on peace-building endeavors.
In spite of endeavors to cultivate peaceful, inclusive, and just society through the establishment of interfaith harmony structures in Pakistan, the present regime encounters difficulties in averting and alleviating tragic incidents of religious extremism and hate-based violence.
The year 2023 posed significant challenges for interfaith leaders, characterized by a series of cascading religious conflicts. The incident in Jaranwala, Sargodha, and other districts has given rise to a pervasive sense of insecurity within Christian communities, as seen in the relocation of families from specific villages. Moreover, the socio-economic disparities enforced in specific areas not only contribute to the marginalization of the community but also undermine efforts towards interfaith harmony.
Mr. Ijaz Alam Augustine, former provincial minister for human rights, minority affairs, and interfaith harmony, vehemently criticizes these initiatives particularly interfaith conferences with faith leaders. He contends that these endeavors lack tangible gains and are essentially a facade, designed to deceive or divert attention from substantial issues. When discussing the Jaranwala incident, he condemns the lack of enforcement. “Despite the interfaith policy, emphasizing the prohibition of loudspeakers for hate speech, there was regretfully widespread misuse of loudspeakers to incite the mob especially youth towards violence.”
To foster interfaith harmony in Pakistan, it is essential to involve the both literate and illiterate youth of colleges and universities, who constitute 60% of the total population, rather than relying merely on pastors, pundits, and mullahs, who represent a small portion of the population and may have personal interests, he added
In contemporary times, the significance of new concepts like promoting interfaith harmony for peace and the development of a just and inclusive society has grown substantially. Global and regional initiatives, including the proclamation of World Interfaith Harmony Week in 2010, underscore the importance of respecting all religions. Various documents and initiatives have emerged, emphasizing sustainable state-society relations through the active involvement of religious leaders working in coordination with the public for the promotion of peaceful, inclusive, and just societies. Notable examples include the UN Secretary General endorsed Plan of Action for Religious Leaders and Actors to Prevent Incitement to Violence (2019) and the Marrakesh Declaration (2016), which advocates for the rights of religious minorities in predominantly Muslim countries. Additionally, the Document on Human Fraternity for World Peace and Living Together, signed by Pope Francis and Sheikh Ahmed el-Tayeb in 2019, exemplifies global efforts toward inclusive societies, interfaith harmony, and freedom of religion and belief.
To foster interfaith harmony in Pakistan, it is essential to involve the both literate and illiterate youth of colleges and universities, who constitute 60% of the total population, rather than relying merely on pastors, pundits, and mullahs, who represent a small portion of the population and may have personal interests.
In a diverse religious landscape such as Pakistan, the challenges to fostering inclusive societies and interfaith harmony stem from the intersection of religion and state, further complicated by a delicate geopolitical environment. Two main categories of challenges are identified: technical challenges involve the state's role in incorporating the protection and promotion of rights of religious minorities into national legal system, aligning with international human rights instruments; adaptive challenges focus on society's role in promoting rule of law, diversity, and religious tolerance by encouraging behavioral learning and attitude towards other religions and beliefs.
Conveying his dissatisfaction with interfaith initiatives in Pakistan and outlining the associated challenges, Muhammad Zain ul Abidin, a notable advocate for interfaith harmony and a lecturer in Criminology, at the University of Sargodha, emphasized the importance of making sincere efforts to implement interfaith policies. In response to the global imperative for fostering interfaith understanding, he proposed that Pakistan should actively engage and exhibit unwavering commitment by taking part in the World Interfaith Harmony Week.
Promoting harmony among different faiths and safeguarding the rights of religious minorities in Pakistan require a comprehensive strategy addressing societal, legal and institutional aspects. The following recommendations are designed to involve various stakeholders in building an inclusive and harmonious society.
First is prioritizing the enforcement and reinforcing of laws that protect the rights of religious minorities. We must emphasize the complete implementation of the Supreme Court judgment of 19 June, 2016 by Justice Tussadaq Hussain Jillani, providing a robust framework for the state to ensure the protection of religious minority rights. Second, education must be integrated with religious diversity, tolerance and coexistence as core components of school curricula. Youth-led awareness campaigns must be supported and augmented with interfaith dialogue, and cultural exchange programs to enhance understanding and foster respect among diverse religious communities.
Third, Pakistan must embrace a rights-based development approach, encouraging religious leaders in Pakistan to engage in a new form of dialogue focusing on the integral development of all communities. Move beyond traditional interfaith discussions centered on theology, emphasizing a more inclusive dialogue in informal settings, transcending governmental auspices.
Fourthly, foster international cooperation by collaborating with other countries and seeking support for initiatives promoting interfaith harmony. Lastly, we must advocate for responsible reporting in the media and highlight positive global initiatives and local interfaith stories, ensuring a sense of media responsibility.
In the current landscape, where religions, cultures, politics, and economics intersect, a collaborative and open dialogue becomes imperative. Bishop Dr. John Joseph pioneered this approach three decades ago, and the contemporary world refers to it as the ‘dialogue of life.’ Through collective efforts across these spheres, we can contribute to eliminate religious intolerance and foster interfaith harmony, ultimately creating a more interconnected, harmonious and peaceful society.