Pakistan was created as a Muslim state and therefore religion has a distinct role in its political evolution. Since, Islam has been the one thread creating a national identity in a state otherwise divided along ethnic, provincial, cultural, religious, class, and linguistic lines. Civilian and military leaders have used Islam to gain legitimacy for their rule and as tools of state policy, strengthening the role of religious parties in politics and society.
Notably, religious parties challenge and create doubts about liberal voices by presenting those who demand a more secular government and society as props of the United States or Israel. The growing religious intolerance has also negatively affected women and minorities in the country.
Moreover, lack of governance, poor socioeconomic conditions, and a problem-ridden state-run education system have also resulted in greater space for political parties to use religion for their vested interests. The idea that Pakistan is being sieged by all sides, including by India and by the United States, also leads to greater religiosity as a defense mechanism in society.
Some analysts opine that the ruling elite uses religious groups to manipulate their relationship with the United States. Having said that, the religious groups were at the forefront in opposing the release of U.S. citizen Raymond Davis. He was arrested on murder charges in 2011.
Nevertheless, political leaders use religion to promote their political agenda, and to gather votes in order to get in position of power and influence.
Notably, the Objectives Resolution of 1956 incorporated religion into Pakistani politics. Sadly, it has now become a part of our political discourse. Nothing has changed even after seventy-five years. The political leaders are still using religion card to secure their own interests. In a recent instance, PTI leader Qasim Suri advised ex-prime minister Imran Khan to “give an Islamic touch” to his speech as he geared up for the “Azadi March” address at Jinnah Avenue.
It is to understand that the religion card has not helped or secured the power of any ruler so far. For instance, Bhutto incorporated religious provisions in the 1973 constitution. Consequently, the same religion card was used by the opposition parties to overthrow him after he was accused of rigging in the 1977 elections. Interestingly, the anti-Bhutto campaign launched by the combined opposition turned into Tehreek-i-Nizam-i-Mustafa.
In a bid to please religious fanatics, he declared Friday as a public holiday and banned alcoholic drinks. However, all his efforts went in vain and the country witnesses the third Martial Law of General Ziaul Haq on July 5, 1977.
In a nutshell, it is nearly impossible to thoroughly separate state affairs and religion. But instead using religion card, the political leaders should concentrate on the grave economic conditions, education, unemployment, terrorism, and the political isolation which are clearly the result of misusing religion for political interests.
