Is Punjab going to be a graveyard of religious freedom? – MA Hussaini
Markazi Ulma e Ahl Sunnat (Sufi Sunnis) rejects the proposed bill, terming it Buniyad e Kharjite bill The Punjab Assembly has recently unanimously approved a bill called the Protection of the Foundation of Islam which will now go to the Governor of Punjab and if he approves the bill, all the provisions of the […]
Markazi Ulma e Ahl Sunnat (Sufi Sunnis) rejects the proposed bill, terming it Buniyad e Kharjite bill
The Punjab Assembly has recently unanimously approved a bill called the Protection of the Foundation of Islam which will now go to the Governor of Punjab and if he approves the bill, all the provisions of the bill will become law.
The bill was introduced by a member of the Provincial Assembly who is a member of a banned organization and whose name has been included in the Fourth Schedule. This member of the Provincial Assembly has a clear affiliation with the Nasibi ideology.
Nasibat is an ideological tendency that has a hostile attitude towards the Imams of Ahlul Bayt (peace be upon them) including Imam Ali (peace be upon him) and is doubtful about their links with the assassination of the third caliph Rashid Usman Ghani Ibn Affan (Razi Allah) On the other hand, it escapes to speak in favor of Imam Ali when it comes to the wars of Safin and Nahrawan and avoid to take take the path of the truth.
In blatant violation of the Constitution of Pakistan, it does not consider the followers of Shia Islam as Muslims and declares them as infidels – expressing such views is a sign of sectarian hatred which should not be rewarded with a seat in an Assembly Hall but Jail.
On the streets of Pakistan from Khyber to Karachi, on the walls, Shia Muslims have been branded as infidels, Barelvi Muslims as polytheists, and “The only cure for Hindus is-Jihad-Jihad”, no notice has been taken on this hate speech.ice. No judiciary has been able to stop this person from contesting elections and winning a seat in the Assembly.
It is worth mentioning that Shia Maulvi Mirza Iftikhar of a mosque in the Cantt area of Rawalpindi has been subjected to Sue moto notice of the Supreme Court due to one of his provocative video clips. the FIA’s cybercrime wing was asked to do a forensic of the all the video clips of this Shia Maulvi on social media and see where the videos violated Pakistan’s constitution and where Maulvi Iftikhar was seen spreading religious hatred – hundreds of videos of Shia clerics clips has been through forensic and the Cyber Crimes Wing says nothing objectionable has been found.
Why does the higher judiciary of Pakistan never think of making videos of Muawiyah Azam on social media go through FIA forensic process?
Has Pakistan’s higher Judiciary ever took notice or action against Maulvi Abdul Aziz, former Khatib of Lal Masjid, Muhammad Ahmad Ludhianvi, head of banned Sipah-e-Sahaba Pakistan / Ahl-e-Sunnat-e-Wal-Jamaat, Aurangzeb Farooqi, Maulvi Mengal, Khadim Rizvi, Ashraf Jalali, Mian Mithu Pir etc? Will the Judiciary ever take action against and give the FIA the task to forensic the clips spread on their social media? And will it reject all their unconditional pardons in the same way as it was done in the case of Maulvi Iftikhar?
What is the reason for the different treatment of clerics from different sects who commit the same alleged crimes?
The passage of the ” Protection of the foundation of Islam Bill” is a blatant violation of several provisions of the 1973 Constitution of Pakistan. Under Article 2 of the 1973 Constitution of Pakistan, the official religion of the State of Pakistan is “Islam”. If read in conjunction with the amendment, Ahmadis are a non-Muslim sect, while there is no other provision of the constitution other than that which declares one of the Shia Islam and Sunni Islam as the official religion of the state in Pakistan.
Article 2 of the Constitution guarantees the protection of the basic human rights of all citizens and similarly Article 19 guarantees freedom of speech and Article 20 guarantees freedom of religion. Article 20 is very important. it considers it a fundamental right to practice and propagate any religion and its sub-clause b guarantees to establish, maintain, and manage their religious institutions.
Article 22 of the Constitution of Pakistan 1973 is a very important provision which states that no person in any educational institution can be not forced to receive any religious education, to participate in any religious ceremony or to practice any religious worship forcefully, which does not belong to the religion of this person – in view of Article 22 of this Constitution, if we review the “Protection of the Basis of Islam” Bill, its 5 to 11 articles including Hindu, Christian, Parsi, Sikh. Affects the right of people of all non-Muslim religions to the right that Article 22 of the Constitution of Pakistan 1973 gives them. Now let’s look at the application of these provisions to Muslim sects. Commonly known in Pakistan as Barelvi Muslims. The majority of Muslims like to call themselves mere Sunni Muslims. There is disagreement among their scholars and clerics over whether to write or apply A.S with non-prophetic elders.
On the one hand, there are those who reason from Qur’an and Sunnah to take the names of Ahlul Bayt Athar, Sahaba Karam and Tabein, and Tabe Tabein and Pious elders with may Allah have mercy on them, may Allah have blessings on them, Noorullah Marqada, etc. The second group is those who consider all these words of supplication to be permissible according to the Qur’an and Sunnah, but they are considered to be permissible by the Shia Imams (including the Twelve and Ismaili Imams). According to Shias, It is permissible to associate the peace and blessings of Allah be upon them with the Imamate especially with the Ahl al-Bayt.
Now if in Sunni Islam stops from what is being proved to be permissible by the Qur’an and Sunnah under the fear of those who forbid it, it will be obligatory to associate with non-prophets in the province of Punjab, Pakistan, may Allah be pleased with them. So it would be tantamount to depriving Sunni Islam of the religious rights of a group of people who consider it permissible to use this word of du’aa ‘for non-prophets.
Let us now turn to the Shia Twelver / Ismaili sects – we all know that all the Shia Imamia groups believe in a concept of Islam in which the successor of Prophet (peace be upon him) is a guardian of religious, worldly and spiritual issues.
The authority over matters is derived from the text and the first successor of the Messenger of Allah (peace be upon him) is Imam Ali (as) according to the Shiites – and this Imamate of his is from Allah. He and The Prophet (peace and blessings of Allaah be upon him) are both the best of human beings and infallible – and they do not believe in the concept of Khilafah and Imamate in Sunni Islam, nor do they believe that the three caliphs, namely, Hazrat Abu Bakr Siddiq, Hazrat Umar Farooq Azam. Usman Ibn Affan Rizwanullah Ajmeen were amongst the Righteous Caliphs of Mahdeen.
The belief in Imamate and Adalat is the biggest identification of his fundamental and principled difference with Sunni Islam.
In such a situation, how can we force the followers of Shia Islam to put the names of the non-prophets, especially in front of the names of all the Companions, Rizwanullah Ajmeen, and the names of the Ahl al-Bayt and write their Imam names and do not put Imam (as) at the beginning and (peace be upon him) at the end, but just write “Razi Allah Anhu / Anha and Anhum”.
Yes, the right given in Article 22 does not mean that they should make a public gathering in public places and on social media according to their belief and upload a speech or writing based on insulting remarks- to do so is sectarianism under the Constitution of Pakistan. This will fall into the category of hatred as if someone calls Shia Muslims infidels or speaks in public against their slogans and rituals or posts videos or articles on social media.
Therefore, in my opinion, many of the provisions of the Protection of the foundation of Islam” bill are contrary to the views and beliefs of the majority of the followers of Sufi Sunni Islam regarding the Ahl al-Bayt, the Companions, the followers and the followers and the saints of Islam. The bill is against the religious views of the followers of Shia Islam – and is tantamount to religious coercion against them – similarly the bill is against the religious freedom of non-Muslim religious minorities – it is also against the clear command of the Qur’an And therefore contradicts the Constitution of Pakistan which opposes any kind of legislation against the Qur’an and Sunnah.
According to Article 143 of the Constitution, if a Provincial Assembly makes a law that is contrary to the law made by the Parliament, then the law made by the Parliament will come into force. Therefore, this bill is contrary to the Constitution of Pakistan. The passage of this bill will be considered repealed from day one – and those sects and religions whose rights have been affected are in dire need of challenging it in the Supreme Court.
The Constitution of Pakistan in principle gives all persons the right to religious freedom – it also gives the right to freedom of speech – it also gives the right to such gatherings and organizations – it not only gives every individual the right to practice his religion but It also allows for its propagation, dissemination, and the establishment of institutions under this religion – these are the rights granted by the signatories of the 1973 Constitution and under other amendments to the Constitution. That they are in accordance with the Qur’an and Sunnah.
Most, unfortunately, the opposition parties in the Punjab Assembly, namely the PML-N and the PPP, not only did not try to read and discuss the bill in the light of the Constitution of Pakistan, but also turned a blind eye and allowed it to get passed. oppression. It is an attempt to enforce the process of strengthening the marginalization process of Sufi-Sunni Islam, Shia Islam, and Christianity, Hinduism, Sikhism, and other minority religions in Pakistan -it not only affected Shias but also a number of Sunni groups and non-Muslim minorities. Civil society needs to show strong resistance against this bill.
Most, unfortunately, the opposition parties in the Punjab Assembly, namely the PML-N and the PPP, not only did not try to read and discuss the bill in the light of the Constitution of Pakistan but also turned a blind eye and allowed it to get passed.
The PTI’s allied religious parties, including the Sunni Ittehad Council and the MWM, did not respond to the passage of the bill – what would have happened if the bill had been passed in the Sindh Assembly, God forbid?
The reactionary forces inside Pakistan want to force human beings to go against the voice of their conscience – the waves of takfir, humiliation and alienation want to block all avenues of moderation and unity – and they want to make Pakistan a graveyard of religious freedoms. These powers are openly playing under the patronage and protection of an anti-democratic, non-elected body that does not consider the people as a source of power, and the selected puppets are dancing at their fingertips due to their weak roots in the masses. If Jinnah’s Pakistan is to be saved, we must get rid of these people first.