The tsunami of false blasphemy accusations in Pakistan is a harrowing reflection of how extremism, intolerance, and societal dysfunction can converge to create a culture of violence and injustice. Blasphemous, kafir, mushrik-these are not mere words but labels that carry the weight of death and destruction but unfortunately, in a country like ours, these labels are widely used on a regular basis. They are tools used to silence dissent, settle personal scores, and enforce a toxic sense of religious superiority. The consequences of these accusations are devastating: mob violence, extrajudicial killings, and the destruction of lives and communities. The stories of those accused are not just isolated incidents but part of a systemic crisis that demands urgent attention.
If you think there have not been ‘many’ cases YET, let’s analyze some of them one by one. One of the most infamous cases is that of Mashal Khan, a university student lynched by a mob in 2017 over false allegations of blasphemy. His mother recounted the horror of touching his lifeless body, every bone broken, a testament to the brutality of his killers. Mashal’s crime? He was a progressive thinker who questioned societal norms and advocated for education and critical thinking. His murder was not just an act of violence but a chilling message to anyone who dares to challenge the status quo. Another tragic case is that of Priyantha Kumara, a Sri Lankan factory manager who was brutally lynched by a mob in Sialkot in 2021. The mob accused him of blasphemy after he allegedly removed a poster with religious text. The incident, captured on video, showed the mob beating him, setting his body on fire, and then celebrating their act of violence. The sheer brutality of the attack shocked the world, but for many in Pakistan, it was yet another example of how easily blasphemy accusations can incite mob violence.
Religious minorities are particularly vulnerable to false blasphemy accusations. In 2014, a Christian couple, Shama and Shahzad Masih, were burned alive in a brick kiln after being accused of blasphemy. The couple, who worked at the kiln, had been involved in a dispute with their employer, who used the blasphemy accusation as a tool for revenge. Their murder highlighted how blasphemy laws are often exploited to settle personal vendettas, with deadly consequences. Ahmadis, a persecuted religious minority in Pakistan, are frequent targets of blasphemy accusations. In 2010, two Ahmadi brothers, Dr. Niaz Ahmad and Dr. Abdul Mannan, were shot dead in Faisalabad after being accused of blasphemy. Their murders were part of a broader pattern of violence against Ahmadis, who are often labeled as “non-Muslims” under Pakistani law and face systemic discrimination and persecution. Even children are not spared. In 2021, during the month of Muharram, over 150 false blasphemy cases were registered against Shia Muslims, including a complaint against a 7-year-old child. The accusation against the child, who was accused of desecrating religious materials, was later found to be baseless. However, the fact that such an accusation could be made against a child underscores the desperation and extremism that fuel these cases. The case of Asia Bibi, a Christian woman accused of blasphemy in 2009, gained international attention. Asia was sentenced to death over allegations that she insulted the Prophet Muhammad during an argument with Muslim women. She spent nearly a decade on death row before being acquitted by the Supreme Court in 2018. Her case sparked global outrage and highlighted the flaws in Pakistan’s blasphemy laws. Despite her acquittal, Asia and her family were forced to flee Pakistan due to threats from extremist groups.
In 2022, a young woman in Lahore was surrounded by a mob after wearing a dress with Arabic script. The mob accused her of blasphemy, claiming that the script resembled religious verses. The situation could have turned deadly had it not been for the intervention of Shaherbano Naqvi, a police officer who risked her life to rescue the woman. The incident, which went viral on social media, sparked a national conversation about the misuse of blasphemy laws and the dangers of mob mentality. Journalists and activists who speak out against blasphemy laws also face immense risks. In 2021, journalist Asad Toor was assaulted by unidentified men after reporting on blasphemy cases. Similarly, activist Gulalai Ismail, who advocated for the rights of blasphemy accused, was forced into exile due to threats to her life. These cases highlight the climate of fear that surrounds the issue of blasphemy in Pakistan, where even those who seek justice are targeted. The case of Sawan Masih, a Christian man accused of blasphemy in 2013, led to one of the worst incidents of communal violence in Pakistan’s recent history. After Sawan was accused of making derogatory remarks about the Prophet Muhammad, a mob attacked the Christian-majority Joseph Colony in Lahore, burning over 100 homes and displacing hundreds of families. Sawan was sentenced to death, but his case remains a stark reminder of how blasphemy accusations can ignite widespread violence and destruction. The case of Nadeem James, a Christian man accused of blasphemy in 2015, further illustrates the dangers of false accusations. Nadeem was accused of sending blasphemous text messages, a charge he denied. He was arrested and spent years in prison before being acquitted due to lack of evidence. However, even after his acquittal, Nadeem and his family faced threats and were forced to go into hiding.
These cases are just a very few examples of the countless lives and families destroyed by false blasphemy accusations in Pakistan. Each story is a testament to the human cost of extremism and intolerance every single day. They reveal a society where the mere accusation of blasphemy is enough to incite violence, where due process is often ignored, and where the lives of the accused are deemed expendable. The psychology behind these accusations is rooted in a desire for power, control, and a sense of moral superiority. Social identity theory suggests that individuals derive a sense of self-worth from their group affiliations, and when these affiliations are tied to religion, any perceived threat to the group’s beliefs can trigger aggressive responses. Labeling someone as a blasphemer serves to reinforce in-group cohesion and out-group hostility. Cognitive dissonance theory further explains how individuals resolve the tension between their beliefs and contradictory evidence by doubling down on their convictions. For extremists, accusing others of blasphemy is a way to reaffirm their own righteousness and suppress dissenting voices. Extremist groups like TLP and SSP have mastered the art of exploiting religious sentiments for political gain. They use blasphemy accusations to mobilize supporters, intimidate opponents, and exert pressure on the state. TLP members have openly admitted to issuing death threats to journalists and activists, creating a climate of fear that stifles free expression. The media, too, plays a complicit role. I mean, who are we kidding? I wouldn’t be stirring the pan if I tell you what exactly media fuels and milks for the heck of viewership. Sensationalist reporting often amplifies blasphemy allegations, fueling public outrage and mob violence. In some cases, journalists themselves face accusations for reporting on blasphemy cases, creating a chilling effect on press freedom. Recently, HUM TV aired a drama titled Tan Man Neel o Neel, which tackled issues strikingly similar to the ones we face in our society, and I must say, it was an absolutely praiseworthy effort. The drama brilliantly highlighted numerous facets of our societal challenges, and its ending was profoundly heart-wrenching. Kudos to the writer and director for creating such a masterpiece. Addressing such a sensitive and critical issue takes immense courage, especially in a country like ours, where speaking truth to power is no small feat. This was a much-needed narrative, and it takes bravery to bring a project like this to life in an environment where such topics are often met with resistance or silence. Truly, a commendable and necessary piece of work.
Philosophically, (just me thinking out loud here) the idea of religious superiority is rooted in the belief that one’s faith is not just true but the only truth deserving of respect. This absolutist mindset leaves no room for pluralism or tolerance. It is a mindset that thrives on fear, ignorance, and the suppression of critical thinking. The consequences of this mindset are evident in the countless lives lost and communities shattered by false blasphemy accusations.
The way forward requires a multi-pronged approach. Legal reforms are urgently needed to prevent the misuse of blasphemy laws. The burden of proof must be placed on the accuser, and safeguards must be implemented to protect the accused from mob violence. We no longer have to live by the principles laid by Islamization, about time we realize the deeply rooted extremist ideology in the concept itself. Education and awareness campaigns can help combat the ignorance and extremism that fuel these accusations. Teaching tolerance, critical thinking, and respect for diversity is essential to building a more inclusive society. Finally, the international community must hold Pakistan accountable for its human rights record.
We need to realize that false accusations of blasphemy are not just a legal issue; it is a moral crisis that reflects the darkest aspects of human nature. It is a manifestation of intolerance, extremism, and the desire to dominate others. The stories of Mashal Khan, Priyantha Kumara, Asia Bibi, and countless others remind us of the urgent stepping up… As a society, we must confront the uncomfortable truth that the labels we assign to others can have deadly consequences. We must challenge the notion of religious superiority and embrace the values of empathy, justice, and pluralism. Only then can we hope to end the cycle of violence and build a future where no one lives in fear of being labeled a blasphemer. The question is not whether we can afford to act but whether we can afford not to. Take this thought to bed tonight and think over it.
