By: Vida Yaghouti

14-minutes Reading

1. Introduction
2. Historical Background of Religious Parties
3. The Activism of Religious Parties in Pakistan’s Political System
4. Functions and Impacts of Religious Parties
5. Pakistan’s Movement Towards Secularism: Reality or Illusion?
6.Future Outlook and Possible Scenarios
7. Conclusion

1. Introduction

Pakistan, as a country where Islam has deep roots, has consistently witnessed the widespread presence and influence of religious parties in its political, social, and religious structures. Religious parties, with their long and impactful history, have played a significant role in shaping Pakistan’s political, social, and even economic identity.

Since the early decades following Pakistan's establishment in 1947, these parties have actively worked to strengthen Islamic values across various domains. During the military regime of General Zia-ul-Haq, he established Islamic law as the basis for action in Pakistan's educational and legal systems, and officially implemented the policy of "Islamization" in all aspects of the country.

Through his Islamization efforts, Zia-ul-Haq turned Pakistan into an ideological and organizational hub for the global Islamic movement. The roots of extremism in Pakistan began to grow in society when Zia-ul-Haq allocated state funds for the establishment of madrassas) religious schools (and mosques. This process provided a favorable environment for militant and armed religious organizations to operate within a legal and supported framework.

During the less than eighty years of Pakistan's existence, numerous Sunni extremist parties, organizations, and groups with different functions have emerged in Pakistan, or have spread or moved to Pakistan from India. Some of these groups pursued jihadist agendas in Afghanistan or Kashmir, while others aimed to implement Sharia laws in Pakistan. Another segment sought to reform the global Muslim community through anti-imperialist policies, and a significant number focused on combating innovations, heresy, and polytheism in religion, often targeting Shiites.
Some experts have estimated the number of major religious parties and groups with political, sectarian, jihadist, and educational-propagative orientations in Pakistan to be 237 as of 2004. Other sources have raised this number to 291.

To elucidate the role and function of religious parties in Pakistan's political-religious-social structure, it is essential to first examine their religious roots, historical backgrounds, and the history of their emergence. Additionally, the role of these parties in shaping Pakistan's political and social identity as a foundation for their activism, and the trends related to their evolution must be analyzed. Subsequently, the functions and impacts of these religious parties, along with their interactions with power structures and society, need to be studied. Finally, based on this understanding, the existing scenarios regarding the future of religious parties in Pakistan will be identified and discussed.
 
2. Historical Background of Religious Parties

Since its inception, Pakistan, as a country founded on Islamic ideals, has provided fertile ground for the emergence of religious parties. The establishment of Jamaat-e-Islami in the 1940s and its role in supporting Pakistan’s independence movement is one of the earliest examples of political-religious activism.

From that time onward, religious parties have played a crucial role in defining the national identity of Pakistan. From their perspective, Pakistan is not just a country for the Muslims of the Indian subcontinent but an " ideal Islamic country." This viewpoint is reflected in the formulation of Islamic laws, such as the 1973 Constitution, which declared Islam the official religion of the country. Religious parties have also been influential in promoting Islamic-based identity discourses, especially in the face of challenges from secularism and Western influence. madrassas, often operated under the patronage of these parties, have served as the primary platforms for disseminating religious ideologies throughout society.

Pakistan is composed of four provinces (in order of population): Punjab, Sindh, Khyber Pakhtunkhwa (formerly North-West Frontier Province), and Balochistan, along with three other territories: Islamabad Capital Territory, Gilgit-Baltistan, and Azad Kashmir. The religious distribution of the population in these provinces and regions does not follow a consistent pattern, but is approximately the same demographic breakdown applies across most areas of Pakistan: 20-25% Shia, 75-80% Sunni, with Sunnis further divided into 85-90% Barelvi and 10-15% Deobandi.
However, it is notable that the external manifestation of various sects and ideological groups is not uniform. In examining extremism in Pakistan, it is essential to differentiate between the general population and religious groups or madrasas.

Although Barelvis constitute the majority in terms of population, the number of Deobandi madrasas far exceeds those of the Barelvis. While Punjab is the most populous province and hosts the largest number of madrasas, the overt manifestation of extremism is more prominent in Khyber Pakhtunkhwa than in Punjab.
These religious parties and groups, which are numerous in Pakistan, can be categorized from multiple perspectives. One categorization is based on religious and ethnic orientation, while another considers political and behavioral tendencies. From this perspective, these groups can be either moderate or extremist.

Major Religious Parties in Pakistan
The most influential religious parties and groups in Pakistan can be divided into the following categories:
 

Jamaat-e-Islami is a powerful, transnational political party. It cannot be classified as a specific extremist or ethnic group, but it is the most organized religious-political party in Pakistan, affiliated with the global Jamaat-e-Islami network, which has an ideological connection to the Muslim Brotherhood (Ikhwan al-Muslimin).
Jamaat-e-Islami's primary support base is the urban middle class. Ideologically, it advocates for a revolution in Pakistan rooted in Islamic principles. Based on this ideology, the party's leaders collaborated closely with General Zia-ul-Haq during his rule. They also actively participated in the Afghan jihad and Kashmir struggles. Gulbuddin Hekmatyar's Hezb-e-Islami in Afghanistan and Hizbul Mujahideen, one of the largest Kashmiri jihadist groups, are considered affiliates or offshoots of Jamaat-e-Islami.
 

2. Barelvi Groups
These include organizations such as Jamiat Ulema-e-Pakistan (JUP), Pakistan Sunni Tehreek, Tehreek-e-Labbaik Pakistan (TLP), Minhaj-ul-Quran, and the Imam Ahmed Raza Research Center.
 

3. Deobandi Groups
Prominent groups in this category include Jamiat Ulema-e-Islam (JUI), Pakistan Ulema Council, Jaish-e-Mohammed, Harkat-ul-Jihad al-Islami, Harkat-ul-Mujahideen, and Harkat-ul-Ansar. Many extremist groups in this category, particularly those like Sipah-e-Sahaba Pakistan (SSP), Lashkar-e-Jhangvi (LeJ), Jamaat-ud-Dawa (JuD) and Lashkar-e-Taiba (LeT), were disbanded by the government due to their terrorist activities. Sunni sectarian parties often follow the Deobandi school of thought.
 

4. Groups affiliated with the Ahl-e-Hadith Movement
The Ahl-e-Hadith movement has so far established 17 different organizations and parties, each focusing on specific areas such as political, political-religious, missionary-religious, missionary-sectarian, jihadi, missionary, educational, and sectarian.

In response to Shia political demonstrations during Hajj in Mecca and Medina, this movement formed a group called Tehreek-e-Tahaffuz-e-Haramain Sharifain to counter Shia actions in those cities. The Ahl-e-Hadith groups are less involved in sectarian clashes, but in the sectarian conflicts against the Shiites and the Barelvis, they support Sunni extremist demands, such as Sipah-e-Sahaba’s call to declare Shias as infidels. The movement is particularly active in gaining control of mosques, and taking them out of the hands of the Barelvis- and often been successful in this goal, due to the financial and logistical support it receives. Jihadist Ahl-e-Hadith groups, such as Lashkar-e-Taiba and Tehreek-ul-Mujahideen, are highly radical and display extremist behavior in their beliefs and actions.

5. Shia Groups
Prominent Shia organizations in Pakistan include Tehreek-e-Jafaria, Wafaq-ul-Madaris al-Shiah, Imamia Students Organization, Imamia Organization, Asgharia Students Organization, Tanzeem-ul-Makatib, Sindh Shia Organization, Islamic Propagation Center (Balochistan), Tanzeem Nasrat-e-Islami Baltistan, Majlis Wahdat-e-Muslimeen Pakistan, and others.

 
3. The Activism of Religious Parties in Pakistan's Political System

Despite challenges such as military coups and political crises, the political structure of Pakistan has provided a notable space for the activities of religious parties. However, extremism has never been adopted as an official approach by any government that has come to power in Pakistan.
This claim is evident in Pakistan's elections. Religious groups and parties (whether extremist or non-extremist) have never managed to secure more than 11% of the vote, even under optimal conditions when they have received full support from governing institutions.

Even when governments have undertaken actions deemed un-Islamic by radical religious groups, these groups have not been able to pose any substantial threat to the state. For example, Zulfikar Ali Bhutto expanded the role of women in society during 1972-1977, despite opposition from clerics and Islamist groups.
Similarly, Nawaz Sharif, who was ostensibly allied with religious factions, changed the official weekly holiday from Friday to Sunday in 1997 to improve the country's economic standing. Despite scattered opposition from religious groups, these efforts were not significantly hindered.

The establishment of Pakistan was facilitated by the unity of all sects under one flag, and Muhammad Ali Jinnah’s famous speech to Pakistan's Constituent Assembly on August 11, 1947, set the framework for governance. He stated:
"You may belong to any religion, caste, or creed... that has nothing to do with the business of the state. We are starting with this fundamental principle: that we are all citizens and equal citizens of one state."
However, although Pakistan was founded with this vision of its founder and other leaders, it does not mean that the thoughts and tendencies of various Islamic sects have had no influence on the political atmosphere of Pakistan.
 

The characteristics of Pakistan’s political system have enabled religious parties and groups to act as political activists and influence the country’s social dynamics.

Pakistan has a parliamentary system where political parties can operate at both national and provincial levels. The Pakistan Army, which has acted as the principal political player at various points in the country’s history, has complex relationships with religious parties.

For instance, during General Zia-ul-Haq's era, the military extensively supported religious parties and advanced the program of Islamizing laws and state institutions. This support has waned in some periods but has never completely ceased.

On the other hand, the military, particularly its intelligence agency (I.S.I), which act as both a covert political force internally and as an executor of national policies abroad—especially concerning Afghanistan, India, and Kashmir—have effectively utilized religious groups to achieve their objectives.
This establishment has openly taken on the creation and guidance of radical religious and jihadist groups within Pakistan, Afghanistan, and Kashmir. In contrast, when extremist groups have emerged as a security threat, the military has effectively suppressed them.
 
4. Functions and Impacts of Religious Parties

Religious parties in Pakistan have played both positive and negative roles in national unity. For example:

1.Strengthening or Undermining National Unity:

* Strengthening Unity: Religious parties have sometimes contributed to national cohesion by promoting shared Islamic values.
* Undermining Unity: Sectarian rivalries among Deobandis, Barelvis, Shias, and other schools of thought have occasionally caused severe divisions and tensions.

2.Sharia-Based Legislation:
Since the early decades of Pakistan's independence, religious parties have had a significant impact on legislation in the country. Islamic laws, including Hudood Ordinances and blasphemy laws, were enacted under pressure from these parties.

3.Managing Religious Diversity:
Despite Pakistan’s extensive religious diversity, religious parties have, in some cases, succeeded in fostering unifying discourses. However, they have also exacerbated sectarian conflicts in some other instances.
 
5. Pakistan's Move Toward Secularism: Reality or Illusion?
Since its establishment, Pakistan's ideological identity has been defined by Islam. The Constitution, which declares Islam as the official religion of the country, provides a religious framework for the functioning of the political system.
However, in recent decades, signs of a shift toward secularism have been observed in certain sectors of society and government institutions. These changes are primarily influenced by global developments, growing public awareness, and the increasing role of social media in shaping public opinion.
 

The younger generation in Pakistan, especially in major cities, is less attached to religious ideologies and more inclined toward values prevalent in the Western world. With access to the internet and global media, this generation has adopted new approaches to religion and governance.
 

Western governments and international organizations have exerted greater pressure on Pakistan to curb religious extremism, particularly after the 9/11 attack. These pressures have led to certain reforms in domestic and foreign policies.
 

In recent decades, many religious parties have lost some of their popularity due to internal corruption, inefficiency, and their inability to address public needs. This has led people to lean more toward secular or independent parties.
 

In some areas, the government has attempted to reduce religious content in textbooks and promote secular education. These changes could gradually influence public mindsets.
 

 

 
Religious parties in Pakistan continue to have significant influence over government institutions, the judiciary, and the military. This influence poses serious challenges to any movement toward secularism.
 

The Constitution of Pakistan, by emphasizing Islam as the official religion of the country and requiring the President and Prime Minister to be Muslim, creates resistance to fundamental, humanistic, or liberal forms of secularism. In Pakistan’s context, a form of quasi-secularism or cultural secularism can be considered—appearing to advocate for the separation of religion from politics while actually favoring a particular religion in its policies.
 

Pakistani society is deeply religious, and any attempt to reduce the role of religion in politics or society could face severe backlash from public opinion.
 
6. Future Outlook and Possible Scenarios
The movement toward secularism in Pakistan is proceeding slowly and faces numerous obstacles. While younger generations and segments of the urban middle class lean toward secularism, traditional structures and the influence of religious parties remain the primary barriers to this shift.
 

Pakistan’s future is likely to consist of a blend of secular and religious elements, where both forces will compete for dominance in politics and society.

Given the long history and deep influence of religious parties in Pakistan’s politics and society, several scenarios can be envisioned for their future. Each scenario outlines potential reasons and consequences:

 
Scenario 1: Revival of Religious Parties’ Role and Strengthening of Their Influence
In this scenario, religious parties regain their societal position and capitalize on social and economic crises to restore their lost popularity.
Potential Reasons:

1. Increased religious and ethnic tensions, which religious parties can exploit to promote their ideologies.
2. Support from powerful state institutions, such as the military, to maintain social stability and national unity as well as avoid ethnic fragmentation by promoting Islamism.

* Stricter implementation of Sharia-based laws with narrow interpretations of religion.
* Reduced religious tolerance and increased extremism.

 
Scenario 2: Gradual Decline in Religious Parties’ Influence
In this scenario, religious parties lose their social and political influence due to their inability to address public needs.
Potential Reasons:

1. Rising inclination toward Western culture and growth of secularism.
2. Decreased financial and political support from the government and foreign entities.

* Reduced influence of religious parties in legislation and policymaking.
* Increased role of secular and independent parties.

 
Scenario 3: Emergence of New Extremism and Further Radicalization of the Political Space
In this scenario, social and political dissatisfaction leads to the rise of groups more extreme than the current religious parties.
Potential Reasons:

1. Failure of religious parties to meet their supporters' expectations.
2. Economic and social crises that create conditions for the emergence of more radical forces.

* Increased religious and ethnic violence.
* Further weakening of state institutions.

 
Scenario 4: Movement Toward Reforms in Religious Parties
In this scenario, some religious parties, recognizing social and political changes, adopt reformist approaches and strive to align with new demands.
Potential Reasons:

1. Growth of public awareness and internal pressures for reform.
2. Reduced international support for extremist groups.

* Reduced religious tensions.
* Enhanced collaboration between religious and secular parties.

7. Conclusion
Pakistan is a nation with a unique ideological identity, consistently witnessing tensions between secular and religious forces. Religious parties, with their long history and deep-rooted influence in politics and society, remain a key force in shaping the country’s future. While the movement toward secularism may gain momentum in some parts of society due to the rise of the middle class and generational shifts, it faces significant challenges such as the extensive influence of religious parties, the ideological foundation of the constitution, and societal religious sensitivities.

Ultimately, Pakistan’s future will depend on its ability to manage ideological conflicts and establish a sustainable balance between secularism and Islamism. The outlined scenarios suggest that any substantial change in the role of religious parties will require profound transformations in domestic politics, social structures, and international relations.

Vida Yaghouti, PhD in Political Science