Pakistani Muslims Attack Churches, Holy Bible, and Christian Cross as State Turns a Blind Eye
The wave of hatred and violence against Christians in Pakistan has continued for decades. Burning homes, destroying Christian crosses and churches, setting the Holy Bible on fire, and even burning people alive demonstrate the extreme prejudice and hostility embedded in the hearts of extremist elements. This behavior is not accidental but is part of a deliberate plan aimed at intimidating and weakening Christians by desecrating their religious symbols.
The Jaranwala incident occurred on August 16, 2023, when a local woman allegedly accused two Christian brothers of blasphemy the Quran. The accusation quickly spread in the area, Spread like wildfire in the jungle. and an enraged Islamist mob launched an attack. In this attack, 26 churches were set on fire, more than 400 Christian homes were reduced to ashes, and thousands of Holy Bibles, Christian literature, and Christian crosses were burned. This event is a stark example of the hatred and intolerance faced by Christians in Pakistan.
On the same morning, a group of Tehreek-e-Labbaik Pakistan (TLP) terrorist organization formed and began pressuring the police. ASP Bilal Saleri formed a peace committee and initiated dialogue. Meanwhile, the SHO arrived in the neighborhood and instructed the people present to hand over the two Christian brothers to the police, warning that the situation could deteriorate. By that time, the brothers had already left the area to save their lives. All of these events occurred between 5:30 and 7 a.m.
A significant timeline then unfolded. After discussions with Muslim and Christian leaders, the SHO Station House officer returned. Simultaneously, SSP Operations Dr. Rizwan departed for Jaranwala from the CPO City Police office, but on the way, the SP called and said the situation was under control and there was no need to come. Nevertheless, Dr. Rizwan continued, stating he would see for himself. When he arrived in Jaranwala, the street where the accusation had been made was already engulfed in flames.
This situation illustrates that while the peace committee was in dialogue, attacks had already begun in various areas. At roughly 15 to 20 locations, TLP Terrorist gathered and began setting Christian properties on fire. These attacks continued from 7:30 a.m. until 9 p.m.
Although the Rangers were called at 11 a.m., their first team arrived at 5 p.m., despite their headquarters being only twenty minutes away. Meanwhile, from 7 a.m., thousands of Christians in the affected areas hid in relatives’ homes or fields to protect themselves and their women from lethal attacks.
From Shanti Nagar to the Jaranwala incident, not a single case saw justice. The extremists involved roamed freely. Neither the TLP leaders were arrested nor punished. In Gojra, nine Christians were burned alive, and in Jaranwala, Christian properties, churches, Holy Bibles, and Christian Crosses were set on fire. Despite these serious crimes, no one has been held accountable to date.
After the Jaranwala incident, a few people were arrested, but within 48 hours, the process of their release began. This release occurred from a police station where no strong FIR was filed, no chargesheet was prepared, and no evidence was collected. It appears this was done deliberately to protect the criminals. TLP Terrorists publicly declared in the city square that they intended to set fires. This declaration instilled fear in people’s minds and hearts that they could be burned alive or attacked by mobs that day.
These extremists Terrorists even mislead young boys, convincing them that if they burn Christian crosses, Bibles, and homes, only minor charges would be filed, and they would be immediately released. This mindset has fostered a dangerous culture where violence in the name of Islam is not only justified but considered a matter of pride.
The weakness and inaction of law enforcement agencies in Pakistan have further emboldened these extremist groups. When a criminal becomes confident that the law cannot touch them, they act fearlessly looting, burning, and killing. This reflects a “law of the jungle” environment where the powerful dictate terms.
A crucial question arises: did the SP (Superintendent Police) order his subordinate officers to stop these extremist groups and protect Christians, or was he afraid that his officers would resist him and act against his interests? After this incident, the Prime Minister, Chief Justice, IG Punjab, and leading politicians visited the site, yet such events not only continue but generate new hatred that keeps escalating.
In Pakistan, the concept of interfaith harmony or dialogue temporarily resurfaces after every major incident. Whenever a churches are attacked, Christian homes are burned, a Christian youth is false accused of blasphemy, or a Christian girls are abducted and forcibly converted to Islam, peace conferences are held, photo sessions take place, and temporary financial aid mostly non-cash is distributed. These activities give the impression that society maintains brotherhood and the state stands with minorities, but in reality, this is mere damage control a temporary balm, a short-term convenience.
Interfaith initiatives in Pakistan are not new, but their organized and prominent implementation accelerated after 2001, particularly post-9/11, when attacks on minorities, especially Christians, increased. On October 28, 2001, a church in Bahawalpur was attacked, killing 16 Christian people. On March 17, 2002, a church in Islamabad was attacked with a hand grenade. On September 22, 2013, the All Saints Church in Peshawar was hit by a suicide attack, killing 78 people. On May 25, 2024, in Sargodha, Nazeer Masih was violently attacked by a Muslim mob over false blasphemy allegations. Following these incidents, local peace committees were formed, comprising Islamic leaders, political figures, and civil society representatives, purportedly to reduce tensions between Muslims and Christians, but these bodies lacked formal authority and effective power.
Today, interfaith dialogue in Pakistan remains under state supervision and dominated by Islamist groups. These committees are activated only after major incidents. Christians are included symbolically they have no real voice, are excluded from decision-making, and cannot challenge state institutions. This is the politics of power that limits minorities to appeals for peace, leaving no room for genuine justice.
Interfaith efforts should not be limited to photo ops or distributing cheques they must become active, accountable, and reform-oriented platforms. It is essential to examine whether Articles 20, 25, and 36 of the Constitution are fully implemented, whether the police and judiciary act fairly in minority cases, and whether measures effectively prevent hateful curricula, religious sermons, and sectarian propaganda.
Article 20: Freedom to profess religion and to manage religious institutions
“Subject to law, public order and morality—(a) every citizen shall have the right to profess, practice and propagate his religion;
(b) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions.”
Article 25: Equality of citizens
“(1) All citizens are equal before law and are entitled to equal protection of law.
(2) There shall be no discrimination on the basis of sex alone.
(3) Nothing in this Article shall prevent the State from making any special provision for the protection of women and children.”
Article 36: Protection of minorities
“The State shall safeguard the legitimate rights and interests of minorities, including their due representation in the Federal and Provincial Assemblies.”
In Pakistan, the burden of interfaith dialogue often falls on Christians, who are told to be patient, spread messages of peace, and control their emotions. Why is this advice not given to extremist Muslims? The primary responsibility lies with the majority Muslims, to reconsider their Islamic dominance, reform curricula and policies, and recognize Christians as equal citizens. In developed countries, interfaith initiatives are based on equality, cultural exchange, mutual learning, and institutional support. In Pakistan, interfaith dialogue emerges only after tragedies, remains limited to photo ops, temporary aid, and enforced silence, and ignores core issues like legal reforms and institutional accountability.
If interfaith dialogue is to become a serious, effective, and sustainable system, it must be freed from the politics of power, grounded in justice, equality, and accountability, include minorities in decision-making, and become a practical movement. Otherwise, this so-called interfaith harmony will remain nothing more than silence and coercion disguised as peace.
I do not agree with this ceremonial model of interfaith harmony because it is not based on the principles of true justice and equality, but rather serves as a tool to maintain a balance of power.These facts and experiences indicate that the current model of interfaith harmony in Pakistan is performative and ineffective, addressing only temporary reactions rather than resolving the real problems. Churches attacks, burning of Christian homes, false blasphemy accusations, desecration of Christian symbols, and even burning people alive have continued for decades, yet no effective justice system has been established. Perpetrators often roam freely, while police and state institutions either remain silent or deliberately weaken such cases. In this environment, interfaith dialogue is largely restricted to photo sessions, peace conferences, and non-cash aid, while the oppressed Christians are urged to remain patient and silent, and powerful extremist groups face no real resistance. Until this concept is based on justice, equality, and genuine accountability, and until Christians are included equally in decision-making, interfaith harmony will remain merely a legalized form of silence and oppression under the guise of peace.
No comments:
Post a Comment