The swiftness with which the blasphemy allegation against Dr Shahnawaz Kumbhar, a 36-year-old doctor at a government hospital in Sindh’s Umerkot district, spiralled into violent bloodlust, reflects the deadly intersection of religious extremism, personal vendettas and mob violence.

It did not matter that the alleged blasphemous remarks appeared on the doctor’s social media account, which he insisted had been hacked. The people wanted blood, and the police, it seems, were too willing to comply. A hardline cleric announced a bounty of five million rupees, while local law enforcement went into hyperdrive to apprehend the doctor.

OF MURDERERS AND SAVIOURS

The doctor was arrested by the Umerkot police from Karachi a day later, on September 18. He was killed a little after midnight on the same day, according to a high-level police report, “in a staged encounter” that took place in the jurisdiction of Sindhri police.

The local police in-charge, Sindhri Station House Officer (SHO) Niaz Khoso, claimed that the doctor was killed “unintentionally”, but the doctor’s family and rights group disputed the claim.

The day after the murder, the SHO, along with high-ranking police officials from Mirpurkhas and Umerkot, were seen in video clips uploaded on social media being feted as heroes by the same hardline cleric who had offered the reward for killing the doctor. The videos also show a local lawmaker, part of the Pakistan Peoples Party, congratulating the policemen.

The groundswell of support for Dr Shahnawaz Kumbhar, who was murdered over blasphemy allegations, eloquently articulates Sindh’s culture of tolerance, rooted in its Sufi traditions…

In one of the videos, the now-suspended SHO can be heard saying that he wasn’t worthy of such a task, but was grateful to God for giving him the opportunity, while referring to Dr Kumbhar’s extrajudicial killing.

Meanwhile, the doctor’s family wasn’t allowed to perform funeral rites, and an enraged mob snatched the body and set it on fire. A brave Hindu youth, Premo Kohli, tried to protest and protect the body, but the mob attacked him as well. Despite that, he still retrieved the badly burnt body once the enraged mob had left.

The incident spread terror throughout Umerkot, the only district in Pakistan with a Hindu majority. There was palpable fear of a blasphemy accusation, like a sword dangling on their heads, and many felt that they could be ‘next.’

But what was truly worrisome was the emerging complicity of the police, who had played the role of the executioner. A week earlier, another blasphemy accused had been shot dead while in police custody in Quetta, with the cop hailed as a hero.

AN UNEQUIVOCAL RESPONSE

But unlike the reaction in Quetta, and in the majority of blasphemy cases elsewhere in the country, the public response in Sindh was altogether different.

It likely has as much to do with the brave act of the Hindu youth, who stopped the lynch mob from completely burning the body, as it does with Sindh’s long history of Sufi saints.

A week after the murder, on September 25, thousands of people from across Sindh flocked to Dr Kumbhar’s village to take part in his funeral, in an unequivocal response to right-wing bigotry. Manji Faqeer, a prominent folk artist, sang Sufi tunes at the grave as it was garlanded with petals.

This defiance is the product of the deeply ingrained culture of religious tolerance and interfaith harmony that Sindh has maintained over thousands of years. It dates back to poets and saints of the Sufi genre, such as Shah Abdul Latif Bhitai, Sachal Sarmast and Lal Shahbaz Qalandar, who are revered for their message of love, peace and harmony.

This is also reflected in numbers. According to a study by the Centre for Research and Security Studies, published in 2022, 89 people were killed in Pakistan for allegedly committing blasphemy between 1947 and 2021. There were roughly 1,500 accusations and cases during this period. Of those, 1,098 cases — more than 70 percent — were in Punjab. In the same period, Sindh reported 173 cases.

With their latest and most unequivocal response to blasphemy accusations, the people of Sindh have compelled the provincial government to take action. Since then, several high-ranking police officials have been booked in the case, along with the cleric who offered the reward for Dr Shahnawaz’s murder.

A HISTORY OF INJUSTICE

A similar pushback was witnessed in the case of Mashal Khan, who was murdered on the campus of a university in Mardan by a mob in 2017, but it tapered off with the accused acquitted.

Many other cases have followed a similar trajectory, with the blasphemy accused either murdered, going into exile or forced to rot in prison — with the recurring theme being that they are denied the right to fair trial.

It includes academic Junaid Hafeez, who was given the death penalty over social media posts. In 2014, a year after his arrest, his lawyer was gunned down in his office. Hafeez was given the death penalty in 2019 and remains on death row.

The case of 14-year-old Rimsha Tahir of Islamabad is equally chilling, after a court found that she was wrongly accused of blasphemy. The cleric accused of planting the evidence was, however, acquitted after witnesses retracted their statements.

Even in the case of the recent murder of the blasphemy accused at a police station in Quetta, the victim’s family has pardoned the policeman, meaning that he would get away scot-free.

EMBOLDENING FANATICISM

The frequency with which those who instigate blasphemy accusations and take part in mob violence escape justice has emboldened many others. This can be tracked by the increase in not just the number of reported blasphemy cases, but also the recent spate of attacks on places of worship belonging to Pakistan’s persecuted Ahmaddiya community.

The cases in which the perpetrators have to face justice is rare, such as that of the murder of Sri Lankan national Priyantha Kumara. Many in civil society believe that the death sentences handed out to the perpetrators were given due to the victim being a foreign national and the resultant outcry over it globally.

The systemic abuse of blasphemy laws has tarnished Pakistan’s image globally, and gives credence to the perception that there are strong strands of religious intolerance and extremism in the country.

The horrific spectacle of vigilante ‘justice’ inflicted by lynch mobs, captured in real-time on cell phones by individuals taking part in it — and often shared with pride on social media — speaks volumes about how deeply entrenched the exploitation of religious sentiments is in Pakistan.

The strange and chilling fact is that the blasphemy laws themselves are almost never enforced in these cases. The mobs circumvent the legal system to seize power and administer their own form of ‘justice.’

A CLARION CALL OF RESISTANCE

But as opposed to previous episodes of mob violence, where response to the violence and brutality has often been limited — if not completely muted — the response from the people of Sindh has been clear: they want to stand against such injustice.

The groundswell of support for the victim and his family, who continue to face harassment from religious hardliners, has provided a template for people in other parts of the country to take a stand against those preaching violence.

The swiftness of this organic response, which saw a province-wide mobilisation, and support from the rest of the country, is a reminder that the culture of resistance and tolerance remains strong in Sindh. It eloquently articulates the need to protect those accused of blasphemy so that they get a fair trial.

The state must now respond in a similar manner, by instituting legal reforms to ensure that such tragedies are not repeated.

The writer is a climate change expert and the founder of Clifton Urban Forest. He can be contacted at mlohar@gmail.com.
X: @masoodlohar

Published in Dawn, EOS, October 13th, 2024