Religious Political Parties Research Articles

From pulpit to marketplace: The evolution of religious political parties in Pakistan

AbstractThis article analyzes the extent of involvement of religious political leaders and their apparent, rather reluctant, acceptance by the Pakistani public seen in recent times. The study also analyzes the role of religious leaders in giving way to right‐wing extremism or Islamic militarism and how this challenges the writ of the state. I hope to shed light on the state‐religious scholars' nexus, forging a lasting impression in the minds of the public of their coexistence. Religious leaders have been seen to support or gain currency at the time of autocratic rulers, which is evident in the history of the martial law regimes of General Zia ul Haq and General Pervez Musharraf. This study also examines the compromise of weak democratic parties in the intervening period between the two dictatorships as well as the recent rise of political as well as religious extremism. I examine the coexistence of the state‐religious scholars' nexus where religious sentiments, often leading to extremist views, are being played for political gains by the religious political leaders.

Islamophobic Discourses in the Print media of Pakistan: Evidence from Tehreek-E-Labbaik Pakistan Sit-In

The current study reports on the Islamophobic discourses in the print media of Pakistan. Two cases the Khatam-e-Nabuwwat Bill controversy and the Asiya Masih Acquittal case examined to analyze the narratives constructed by the print media in the selected newspapers. The research objectives included exploring the dominant facets and manifestations during the coverage of the religious political party Tehreek-e-Labbaik Pakistan and how the media portrayed the image of TLP and its actors during the sit-in at the Faizabad region of Islamabad. Discourse analysis was employed as a research design, quantitatively studying the editorial and op-ed contents of the newspapers. The coding sheet was designed to collect the data by dividing it into various categories. However, the findings suggest that English dailies were more inclined towards islamophobia topics than Urdu dailies; they were more focused on independent opinion rather than editorial policy. The analysis depicts that the texts used by the media were Islamophobic in nature; we found that metaphors being used in the newspapers at the time of the sit-in conclude that Islamophobic discourses do exist in the print media of Pakistan.

Political Bias against Atheists: Talk Shows Targeting Arabic-Speaking Audiences

Atheism has stirred up controversy in the Arabic-speaking world since the 2011 uprisings, when atheists there began appearing in public. What role does Arabic mass media play in the modern politics of minorities such as atheists, given the heated debates that it hosts on atheism? This question is important because perceptions of media frames influence the behavior of politicians and the electorate—and, as a result, laws that affect minority groups such as atheists. This article focuses on Lebanon, where eight of the nine television channels are affiliated with and funded by religious–political parties. It explores the existence of bias against atheists on televised Lebanese talk shows and news reports (2010–2022). Our findings reveal significant bias (69% overall and over 85% in speaker prominence bias), with channels that promote communal religious practice exhibiting the highest levels. Ultimately, our findings demonstrate that television, as the most influential Lebanese and Arabic mass medium, likely affects the public’s negative perceptions of Arabic-speaking atheists. Our findings reflect the decrease in objectivity in conflict-based media and such media’s poor understanding or intentional disregard for media’s crucial role in building a fair, democratic society.

Impact of Khilafat Movement on the politics of British India (1920-1940): a descriptive and exploratory analysis

Khilafat Movement was started in British India immediately after the end of the First World War (1914-18). Maulana Muhammad Ali Jauhar and Maulana Shaukat Ali, the graduates of Sir Syed Muslim Anglo-Oriental (MAO) College, were its founding leaders. It got mass recognition when the Indian National Congress, under the leadership of Mohandas Karamchand Gandhi, joined the Movement. It also provided a solid platform for propagating his famous political philosophy of non-violence. Unfortunately, when the Movement was at its peak, Gandhi separated himself from it based on his non-violence approach. This study is focused on the impacts of the Khilafat Movement on Indian politics during the period 1920-40. The descriptive and exploratory method was adopted to analyze the results of the Movement. Religious movements like Shuddhi, Sanghatan and Tablighi Movement, and the religious political party, Jamiat Ulama-e-Hind, were founded during and after the Movement. The Jamia Millia Islamia was founded against the Muslim University Ali Garh. The Rashtriya Swayamsevak Sangh (RSS), initially a Hindu reformist movement, which later became a violent extremist group, was founded in 1925. Hindu-Muslim riots started after this Movement at regular intervals, which never ended till the partition of India in 1947.

The Role of Religious Political Parties in Democracy-Reasons for Their Influence on the People of Pakistan

In Pakistan's political system, religious political parties do play a significant role. These parties have generally fought for legislation that is in line with Islamic ideals and has the support of conservative, religiously motivated population segments. They have successfully influenced the nation's political discourse and energized citizens around religious themes. Their impact has also been a contentious issue. According to critics, religious political parties foster intolerance and extremism, which can harm societal cohesion and minority rights. This has given rise to challenges such as sectarian conflicts, the persecution of religious minorities, and the demise of some spiritual institutions, but it has also given rise to a framework for governance. National and local political parties must cooperate at the federal and provincial levels to combat Islamic extremism in Pakistan. In order to create policies that support tolerance, diversity, and respect for minority rights while respecting the Islamic principles that are essential to the nation's identity, collaboration is essential. This demands a holistic approach encompassing education, discourse, and efforts to alleviate socioeconomic factors that can contribute to extremism. Furthermore, promoting an atmosphere that supports moderate and forward-thinking readings of Islam and principles of peace, coexistence, and social harmony is critical. This can be done by encouraging a pluralistic understanding of Islam involving religious scholars, local leaders, and civil society organizations. Strengthening democratic institutions and fostering a climate of religious freedom and pluralism are essential for combating religious extremism. The rights of religious minorities must be protected, and their equal participation in political processes must be guaranteed. To maintain Pakistan's political environment as inclusive, tolerant, and respectful of the rights and aspirations of all its residents, it is important to balance Islamic principles and democratic norms.

Infrastructure Provision, Politics and Religion: Insights from Tunisia’s New Democracy

A recent democratic experience in Tunisia in which a religious political party, Ennahdha, took over government for 3 years, provides an opportunity to learn from the interactions between the support to religious parties and improvements in infrastructure access rates. The correlation is not simple. Ennahdha did get, initially, political credit for improvements in regions with low initial networked water connections and it did deliver to the regions where they enjoyed political support. But the support faded as access improved, reducing the political attractiveness of the sector or at least reducing it importance as compared to other concerns voters may have. For sanitation, a correlation is also noted but it is much less robust. Tunisia’s experience suggests that the reputation of religious parties to care for the unmet needs of population is, at least, partially justified. However, water seems to be a much more effective and reliable voters’ grabber than sanitation and this may penalize investment in sanitation, a matter of concern since it has significant health and environmental effects. Moreover, once voters enjoy enough access and once they have seen the overall performance of the party, they treat the party like any other

“Panislamism” as a political factor

This article is devoted to the history of "pan-Islamism", developed in the late XIX century by the Afghan politician Said Jamal al-Din al-Afghani, which emerged in the Middle East and became the ideology of groups operating under the guise of Islam in the XX-XXI centuries. An analysis of the views expressed in the research work of scholars engaged in the interpretation of the doctrine of "Pan-Islamism" in the last century and today. It is reflected in the article the brotherhood and unity of all Muslims, the history of the idea of ​​pan-Islamism, the emergence of two different tendencies towards the ideology of "pan-Islamism", the dominance of the idea of ​​"pan-Islamism" in the Middle East in the late twentieth century. The article also describes the methodological basis of the idea of ​​"pan-Islamism", its pros and cons, the modern image of what is now called "neopanislamism" and the factors that contribute to the rise of Islamophobia. In the last century, "pan-Islamism" emerged as a geopolitical force, considered an imperial ideology in the Ottoman Empire. The reasons for the leadership of the ideology of Islamism, the formation of religious political parties in the Middle East, the idea of ​​"pan-Islamism" and the fact that it has become a weapon of fanatical groups operating under the guise of Islam have been revealed on the basis of philosophical analysis.

GEO-POLITICS, MILITARY RULE AND ISLAMIC EXTREMISM: A COMPARATIVE STUDY OF ZIA UL HAQ AND ZIA UR REHMAN REGIMES

Pakistan and Bangladesh have suffered a long way under the military rule where two military dictators—Zia ul Haq and Zia ur Rehman correspondingly, made the extensive use of Islam in the domain of politic, resulting into the Islamic extremism in these two countries. Bangladesh managed to overcome the issue of military involvement in politics and the corresponding Islamic extremism, Pakistan has become even more vulnerable to such undemocratic and extremist forces. This paper first briefly explores the regional and trans-regional factors involved in Islamization of these two countries. The resultant Islamic extremism in these two countries is then analyzed with the help of three major indicators: Islamization of Laws; growth of Madrassas and official patronage of the religious political parties by the two military dictators. Thus, this research is unique from the previous studies on two grounds: first it explores the interrelationship of geopolitics, military rule and Islamic extremism; second it analyzes variation in impacts of the Islamization policies in these two countries in the context of their distinct geographical settings and their corresponding importance for the big powers in diverse situations.

MAINSTREAMING OF THE RELIGIOUS OUTFITS IN PAKISTAN: A STEP IN RIGHT DIRECTION

The religious outfits have emerged like a juggernaut force in Election, 2018, though all the religious parties opposed existence of Pakistan. The political history of Pakistan is a saga of confrontation among political and extremist elements. The political Islamists wield considerable strength on the country disproportionate to political and electoral power. Islamist political groups served as coalition partners and strengthen the political capital of streamline parties. The phenomenon of mainstreaming and reintegration of religious organizations into mainstream political parties become piece de resistance when they started showing muscles over sit-ins and coercing Government into acceding their demands by hook and by crook. Political mainstreaming of religious outfits is demanded vigorously on the affirmation of renouncing violence by banned organizations turned religious political parties. Thus, the radicalization does not imply violence. The radicalization has plagued whole world. The prudent in-depth “analysis of embedded counter terrorism drives and stratagems will enhance vision and help in abridging lacunas and gaps for effective de-radicalizations” offensive.

Terrorism and Politico-Cultural Deviant Behavior: A Case Study of the Rise and Fall of Secular and Religious Political Parties

This paper assumes a part of scholar's Ph.D. dissertation on(comparative analysis of the electoral politics of religious and secular political parties both at macro and micro level) and examines the causes of their success and failure in district Charsadda, Khyber Pakhtunkhwa, Pakistan. The paper specifically examines Awami National Party (ANP) and Jamiat-e-Ulama Islam Fazalur Rehman (JUI-F) having opposing ideologies. ANP leaders and workers suffered when faced with an unrestricted socially revolutionary message from the Taliban as the Taliban could only appeal to Pakhtun nationalists' aspirations against the disgust of US presence in Afghanistan. Being part of the government ANP hindered Taliban confrontation against US forces which seemed a start of civil war between Pakhtun nationalists and Pakhtun Taliban. A qualitative research method was used, and data were collected through participant observation, in-depth interviews, and focus group discussions. This paper suggests that terrorism had significant impacts on the rise and fall of ANP and JUI-F in the electoral politics of Pakistan. Furthermore, this study finds that on the grass-root level, deviant cultural behavior of both the parties' leaders and workers affected the vote bank badly, causing the emergence of new political thinking in the area under study.

Madrassa Education System and Political Socialization in Pakistan

Madrassa system in Pakistan is providing an alternative mean to education. In Pakistan, different education systems are involved in developing different kinds of social and political beliefs. The most influential of which is madrassa system that is directly affecting the process of political socialization. Being an Islamic state, this system was given much importance after the independence of Pakistan. Islamization policy made religious education more significant. At that time, religious extremism was also increasing in the country. After 9/11 and Enlightenment policy, madrassa system became a controversial system in the world and in Pakistan as well. People now perceive madrassa system as a place of spreading terrorism and extremism. Though, not all the madrassa in Pakistan are involved in extremist militant activities. Most of the madrassas are spreading peace and harmony in the society. This research aims at to analyze the perception of people about madrassa on local and global level. And the most important point is analyzing the impact of madrassa education on its students. But the question arises how does madrassa education is involved in spreading extremism and effecting the social and political beliefs of every individual in the society. The nature of research methodology is qualitative and research design used is content analysis. In this research, the relationship between madrassa education and political socialization is developed where it is directly and indirectly influencing each other and the public specifically. Though, result shows that people still think of Madrassa system as a negative system but now studies show that there are some good and peace loving madrassa as well. But since the religious political parties are affiliated with madrassas, the social and political beliefs are also shaped according to the policies made by religious leaders and Ulma’s showing that religion effects society and politics to a great extent.

مولانا سمیع الحق شہیدؒکی تفسیری خدمات کا تجزیاتی مطالعہ

Maulana Sami Ul Haq of Akora Khattak (Nowshera, Pakistan ) was a great shariah scholar. He was also the leader of a religious political party. He was one of the famous Muhaddithun ( experts in traditions) of the sub-continent. He became the vice chancellor of Haqqania University after the demise of his father, Hadhrat Maulana Abdul Haq. Maulana Sami Ul Haq has served the teachings of Quran and has a rich contribution in the commentary of Quran. He is considered as the last spokesman of the mission of Shah Wali Ullah Muhaddith Dehlvi, Hadhrat Maulana Obaid Ullah Sindhi, and Hadhrat Maulana Imam Ahmad Lahori. He also considered as the last representative of the methodology and interpretation of Quranic Sciences of these well-known Shariah Scholars of the sub-continent. Shaykh Ul Hadith Hadhrat Maulana Sami Ul Haq has done excellent work in absorbing, preserving and disseminating the Quranic commentary of Ahmad Lahori. The fruitful and thorough efforts that were once the hallmark of Imam Lahori had then fully adapted by Maulana Sami Ul Haq and had become the part of his life. This qualitative research explores that Maulana Sami Ul Haq was a follower and excellent representative of the Quranic commentary of Imam Lahori. This study also analyzes that how Maulana Sami Ul Haq had incorporated the methodology and commentary of Imam Lahori in his lectures about Quranic Sciences.

Urdu-13 A Critical analysis of the constitutions of Pakistan's religious political parties

This study elaborates the critical overview of the constitutions representing by religious political parties in Pakistan towards public. Political parties’ constitution is the basic principles and laws that determine the powers and duties of the government and guarantee certain rights to the people in it after the forming a legal government by that Parties. Positive Political slogan of religious political parties gives direction towards Islamization in Pakistan which is basically religious and spiritual need of society. The constitution of religious political parties motivates the society or individual to contribute in Islamization struggle in Pakistan which can be a factor to rising religious awareness in peoples. It is a fact that an approach was made by religious parties to overcome the democratic or secular parties influence in politics. Religious political parties always deviate from their constitutions or modify it according their political benefits or show the representation of their school of thought for that religious political parties are constantly misused, especially concerning with Islamization in Pakistan. The religious parties in politics have developed constitutions which are their representing school of thought or personal benefits not Islam. Similarly Religious parties have their own constitutions to conquer prerequisite foundations of developing political harmony. More important aspect of Islamic political thought is range of ideas and ideologies characterized the debate on how Islamization should be increased in modern politics. This study analyze the political constitutions of religious political parties of Pakistan like Jamaat-e-Islami , Jamiat Ulama-e-Pakistan, Jamiat Ulama-e-Islam Pakistan , Jamiat Ahle Hadith Pakistan and Tehreek Nifaz-e-Fiqh Jafariya Pakistan

Urdu-7 A Critical Study on the Methodology of Ibn Abdulbar in his Book Al-Istī’āb Fī M’rifat Al-AsḤāb

This study elaborates the critical overview of the constitutions representing by religious political parties in Pakistan towards public. Political parties’ constitution is the basic principles and laws that determine the powers and duties of the government and guarantee certain rights to the people in it after the forming a legal government by that Parties. Positive Political slogan of religious political parties gives direction towards Islamization in Pakistan which is basically religious and spiritual need of society. The constitution of religious political parties motivates the society or individual to contribute in Islamization struggle in Pakistan which can be a factor to rising religious awareness in peoples. It is a fact that an approach was made by religious parties to overcome the democratic or secular parties influence in politics. Religious political parties always deviate from their constitutions or modify it according their political benefits or show the representation of their school of thought for that religious political parties are constantly misused, especially concerning with Islamization in Pakistan. The religious parties in politics have developed constitutions which are their representing school of thought or personal benefits not Islam. Similarly Religious parties have their own constitutions to conquer prerequisite foundations of developing political harmony. More important aspect of Islamic political thought is range of ideas and ideologies characterized the debate on how Islamization should be increased in modern politics. This study analyze the political constitutions of religious political parties of Pakistan like Jamaat-e-Islami , Jamiat Ulama-e-Pakistan, Jamiat Ulama-e-Islam Pakistan , Jamiat Ahle Hadith Pakistan and Tehreek Nifaz-e-Fiqh Jafariya Pakistan

Vote with your rabbi: The electoral effects of religious institutions in Israel

How do religious parties mobilize local support and what impact does different political strategies have on neighborhoods? Previous literature focuses on the social welfare benefits distributed by religious parties. In this paper, I analyze how religious political parties in Israel generate grassroots support among voters by allying with Jewish religious institutions. Using original data, I examine the association between the timing of entry of religious institutions into neighborhoods and local voting patterns for Israeli national elections. I find that religious institutions are associated with a 4-percentage point increase in the local vote share for religious parties, where this effect is larger for religious institutions with connections to political parties. My results suggest that the primary mechanism driving these results are that these institutions influence the vote choice of existing residents by distributing tangible goods. In contrast, changes to the composition of the neighborhood through in-migration has a more limited effect on voting patterns. These findings highlight the impact of religious institutions on the social and political fabric of local communities.

Religious Affiliated Political Parties in the Post-Arab Spring Era: In Retrospect and Future Prospects

Since the rise of the Arab Spring, a series of social movements have led to a deterioration of political stability in some Arab countries. In the past decade, ordinary people in Arab countries have generally increased their aspirations to express their own political opinions in the public sphere. When viewed from the consequences of contemporary political reforms, the degrees of political participation of different national parliaments are eventually influenced by the transition from authoritarian rule and are characterised by their polity. While before the Arab Spring, the performance of religious affiliated political parties in every nation’s parliament was not prominent, but the democratisation reform provided these religious affiliated political parties with important political opportunities to even overtake their secular opponents. Religious traditions are dominant cultural in the Middle East and North Africa (MENA). The political participation of religious affiliated political parties plays a directionally representative role on the current development of political and religious relations in this era. By comparing the political performance of Islamic political parties in the parliamentary elections in Arab countries since 2010, this essay attempts to theoretically explore the role of religious affiliated political parties in the process of social integration and the political modernisation after the democratisation revolution, and explains the intervention of deeply-rooted religious tradition into public politics. Religious affiliated political parties in the Arab countries are strengthened on the one hand by internal initiative and on the other hand by catering to external needs. However, at the same time, the political participation of religious affiliated political parties has triggered concerns amongst secularists about theocracy, and its true effectiveness is also severely constrained by the degree of progress in the political modernisation process of the host country.

Cross-border influences or parallel developments? A process-tracing approach to the development of social conservatism in Canada and the US

ABSTRACTSocial conservatism emerged in the 1960s in both Canada and the US as a variety of conservatism that emphasized opposition to feminism, liberalized abortion access, and the expansion of gay rights as critical political issues. Adopting Freeden’s framework for ideology analysis, the article examines how social conservatism differed from other varieties of conservatism when it emerged and how it evolved within religious institutions, social movements and political parties in the two countries. It then illustrates that adding a Multiple Streams Analysis approach and process tracing methodology (developed by scholars of public policy) allows for an improved engagement with two ‘how’ questions important to understanding social conservatism particularly and ideology more generally: how to trace the evolution of an ideology without a clear core of concepts or texts? and, how has Canadian social conservatism been influenced by its American counterpart? Offering short overviews of developments in the two countries, it deploys this framework to argue that American social conservatism directly influenced Canadian social movements and religious communities but not political parties. American social conservatism can, though, be shown to have an important indirect influence on Canadian politicians.

INFRASTRUCTURE PROVISION, POLITICS AND RELIGION: INSIGHTS FROM TUNISIA'S NEW DEMOCRACY

ABSTRACTThis paper analyzes the relationship between access to infrastructure services and support for religious parties based on the evidence produced by a recent democratic experience in Tunisia in which a religious political party, Ennahdha, governed from 2011 to 2014. The experience points to a complex relationship. In the 2011 election, areas with higher access are associated with higher support for Ennahdha than areas with lower access. In the 2014 election, however, infrastructure access is positively correlated with support for the party in areas where access had improved but negatively correlated with support for the party in areas that already had high access. A possible pragmatic general implication is that, to be politically competitive, religious parties, cannot bet solely on their religious commitment to provide basic services, including infrastructure, to the poor. They need to recognize the multiplicity of voter's concerns and their evolving agenda.

Gender vs Party Ideology: A Study of the Legislative Priorities of Female Legislators of Religious Political Parties in the12th National Assembly of Pakistan

Gender vs Party Ideology: A Study of the Legislative Priorities of Female Legislators of Religious Political Parties in the12th National Assembly of Pakistan

The Crisis of Madrasa Graduates: A Search for Identity in the Pakistani Society

Madrasah had remained the traditional institution of education in the Muslim history and remained functional in the pre-British era in the sub-continent. Historically, there had been no distinction between the religious and secular education in the madrasahs, but after the arrivalof British imperialism which led to the subjugation and oppression of existing institutions which also affectedthe Madrasah curriculum leading to a gradualdecay in Madrasah to play any role in the society. This existential crisis faced by the madrasah—both as an institution and by its graduates—was expected to end with the inception of Pakistan with the support of religious Ulema and the Muslim masses however the adaptation of the modern education system in Pakistan only added more to the existing problem. The current research employed a survey method to explore the professions graduates from madrasahs are adapting in order to play a contributing role for the welfare of the state and society. Results are indicative that a large number of graduates are forced to take up petty professions whose pay is even less than the minimum wage criteria set by the state of Pakistan and the world bank. Analysis of the data indicated that these professions include: madrasah teachers, imams, clerks at madrasahs, writers in low-rated newspapers, small shopkeepers. A large number of graduates join voluntary missionary organizations and religious political parties. Research also showsthat few of the graduates indulge in militant organizations.