Who could resist being captivated by a love tale where a woman defies the borders between countries, religions, and customs to unite with her beloved? Seema Haider’s story reminded many of Veer Zara, Yash Chopra’s 2004 blockbuster, and drew interest from both the masses and Indian intellectuals. The love plot is also being suspected as an espionage attack on India as honey trap is not unheard of in such cases. Whether Seema Haider’s love story is authentic or not is for investigative agencies to answer.
What caught my attention, however, is the reaction in Pakistan.
As a reaction to Seema Haider’s case, a series of attacks on Hindus in Pakistan’s Sindh province have begun — from targeting of temples to holding 30 Hindus hostage. The Hindu minority in Pakistan is facing the consequences of a Muslim girl’s decision to marry a Hindu Indian man in India. The response appears to be fuelled by fanatics who may use Haider’s case as an excuse to further target the already suffering Hindus in Pakistan. This kind of retaliation is not unfamiliar in the neighbouring country. During the post-Babri violence, at least 30 Hindus and Jain temples were targeted across the country. But what explains this senseless targeting of Hindus and the mindset behind it?
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Understanding Hindu hatred
The ‘hostage theory’ holds an explanation, according to which the minority population are like hostages in Pakistan meant to ensure fair treatment of Muslims in India. However, India never has never believed in this absurd idea, just as it never believed in the ‘two-nation’ theory.
It seems that some sections of the Pakistani population still hold on to this mindset, where they punish their own minorities in response to events they perceive as unfair to Indian Muslims or Muslims in general. This shows they have not accepted their minorities as part of their own but as hostage group.
In the realm of ‘two-nation’, Hindus and Muslims cannot coexist. It is essentially an extension of the ‘Ummah’ concept. In this idea, Muslims are considered citizens of an imagined nation that goes beyond national borders, and they are seen as an ideologically united group. Unfortunately, in such a concept, there is no room for non-Muslims, at least not as equal citizens. A nation formed based on such an idea tends to display bigotry towards non-Muslims, as we can clearly see in the case of Hindus in Pakistan.
When a Pakistani Muslim woman marries a Hindu man from India, clearly a section in Pakistan, which already harbours prejudices against the Hindu minority, thinks that punishing Hindus is justifiable. They see all Hindus as a singular community and relate their identity to India due to historical and cultural ties. Their perception is a reflection of their own reality as they see themselves as one tribe.
The attacks on the Hindu minority are not confined to just responses related to specific incidents. They also face systemic targeting solely because of their identity as non-Muslims or “kafirs”. A recent incident involved an attack on 13 Hindus in Pakistan while they were holding a peaceful satsang.
In Pakistan, approximately 1,000 girls from Hindu, Christian, and other minority communities are abducted and forcefully converted each year.
Even history holds examples of religious violence in India during the Delhi Sultanate and Mughal era. In the memoirs of Muslim historians from South Asia that document Muslim invasions, enslavement, and plunder during that period, Hindus, Buddhists, Sikhs, and Jains have been referred to as “Kafirs”.
It is indeed disheartening that such mindset and notions persist even to this day, and those who dare to challenge them often face threats and opposition. Islamic scholar Javed Ghamdi had to leave Pakistan in 2010 due to the opposition to his work and the threats posed to his life and family. Such opposition hinders any meaningful progress in addressing the underlying issue. The fear of repercussions prevents many from openly challenging the prevailing beliefs and ideologies, perpetuating a cycle of intolerance and hindering the path towards positive change.
The key to finding a solution lies in Pakistan’s acknowledgment of the deep-rooted problematic mindset, which stems from the very idea of the Pakistani state and the rigidity in theological interpretations. Without recognising these realities, progress towards a resolution becomes challenging.
Pakistan could learn from Nahdlatul Ulama’s stance in 2019. This prominent Islamic organisation based in Indonesia issued a proclamation, urging Muslims to refrain from using the word ‘kafir’ while referring to non-Muslims. They recognised that this term is both offensive and perpetuates a perception of “theological violence”. By adopting a more inclusive and respectful approach, it fosters an environment of understanding and acceptance among different religious communities. Emulating such examples of religious tolerance and dialogue can pave the way for a more harmonious society in Pakistan.
Amana Begam Ansari is a columnist and TV news panelist. She runs a weekly YouTube show called ‘India This Week by Amana and Khalid’. She tweets @Amana_Ansari. Views are personal.
(Edited by Anurag Chaubey)