Religious Minorities

Ethnic, Religious, or linguistic Minorities are any group of people who make up less than half of the population in the entire territory of state whose members share common features of culture, religion or language, or a combination of any of them. In fact, A person can freely belong to any ethnic, religious, or linguistic minority, without any citizenship, residence, official identity, or any other status.

Background of Religious Minorities

The UN special representative for Minority Affairs called on the United Nations to provide maximum clarification to its mandate and all other stakeholders in upholding the human rights of minorities. Reviewed the point of view and jurisprudence.

The lack of consistency in understanding who the minority is a recurring stumbling block to the full and effective realization of the human rights of minorities. However, Different UN agencies may conflict with each other because they identify different groups of individuals as minorities. And some people are sometimes exclude for some reason as ‘not being a member of the real minority. And, UN member states are sometimes reluctant to engage in issues related to minorities because of the uncertainty of who the minority is and what the difference is.

In some countries, it may even assume that the absence of a “definition” means that each state remains free to decide who is a minority. However, In most of these cases, uncertainty leads to sanctions: in many cases, individuals are consider “incompetent” because they are not a “traditional” minority, not a citizen, or not sufficiently “dominant”. The end result is that some minorities have been excluded. Because they are not the “right kind of minority” according to different parties.

Sunnis and Shias

The politics of segregation while Muslims British India formed a numerical majority in the north-west and east, they represented the subcontinent as a whole. 25% of the total population. However, The nationalist struggle politicized these communities, but after 1947, the ancient diversity and differences in Muslim communities became more apparent. However, despite the apparent Sunni majority, their ideological differences became clearer and stronger. Among the Safavids (followers of madrassas like Deobandi, who demand a pure version of Islam) there are contradictions with the Sufi-based Taris (injunctions) who felt that their version of Islam was more authentic. Sufis believe in intercession through saints and, contrary to the scriptures, value folk cultures. He has been a true preacher of Islam outside Arabia.

The Blurring of state and religion

In 1949, a year after Jinnah’s death, Prime Minister Liaquat Ali Khan introduced a resolution of objectives. The document seeks to examine Muslim scholars to establish Pakistani nationality equally on the principle of religious harmony. On this occasion, the rules and regulations had to formulate in accordance with Islam. Which would have to play a greater role for the scholars, who are encourage by this greater recognition. However, in 1953, the sectarianism of the scholars came to the fore. Along with several invasive political classes, they started protests against Ahmadis.

He wanted the government to declare Ahmadis a non-Muslim minority and remove Sir Ahmadullah Khan. He was Pakistan’s first foreign minister, from the cabinet. And, The violence led to the imposition of the first martial law in Lahore and the arrest of several religious and political leaders, including Jamaat-e-Islamic founder Syed Abdullah Maudoodi. He was tried and sentenced to death, although his sentence was later commuted. And, This was the first time that religious political parties pressured the government in Karachi to mediate in religious matters. The government resisted, but the scholars had a common view that they would reuse it 20 years later. However, the trial also exposed intense Muslim differences within the Islamic world over the definition of a Muslim. Despite strong government resistance to religious attacks, polarization between moderates and others increased.

Conclusion  

In fact, The Government of Pakistan needs to provide institutional guarantees to the fundamental rights of Religious Minorities, including the inalienable right to enjoy the freedom of religious expression. However, It is clear that the basic rights of Pakistan’s religious minorities have declined significantly over the past few decades. The way religious minorities are treated in Pakistan needs to consider. And, Personal laws governing religious minorities do not adequately and adequately address the needs of minorities. In addition, laws must pass to promote more meaningful participation of religious minorities. And, Any law use against religious minorities should either repealed or amended altogether to include those who make false accusations.

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