Nasir Khan
“If I were a dictator, religion and state would be separate. I swear by my religion. I will die for it. But it is my personal affair. The state has nothing to do with it. The state would look after your secular welfare, health, communications, foreign relations, currency and so on, but not your or my religion. That is everybody's personal concern!”
― Mahatma Gandhi (1869-1948)
These are the words of a wise leader of Indian freedom movement, who was an inspiration to millions of people in the world for his message of non-violence and love for truth.
It is important for us to remember that Gandhi was not an atheist or agnostic. He was a devoted Hindu and a believer in God like Muslim, Christian, Zoroastrian, Baha’i, Sikh and Jewish believers. However, for him the religion of an individual was a personal matter. No one should impose a religion or a belief on others. It was not for the State to tell people which religion to follow or which god to believe in (there are different views about god in many religions and his attributes, etc.). In the middle ages, State and Church in European countries were united. But that changed. The secularisation process became the norm and new ways of looking at the roles of state and religions became widely accepted.
Secularism is rooted in the political idea that state and religion have two different spheres and roles. They should remain separate and we should not allow anyone to mix them. People should follow whatever religions they want to follow without the interference of the state. As a result, there is no more religious coercion from the state or public bodies/institutions of the people. People have freedom of religion, freedom to practise any religion, freedom to convert to any other religion if any choose to do so, freedom to leave or reject religion and accept agnosticism, atheism, humanism or any other viewpoint. In democratic countries and their civil societies, these freedoms are essential ingredients of a civilised existence.
Unluckily, such views have had much opposition in traditional, conservative societies. For example, in my country of origin, Pakistan ('Land of the Pure'!), Muslim clerics and political manipulators have distorted the meaning of secularism. According to their version, which most Pakistanis accept, it means rejection of Islam and Allah! It is anti-Islam and a threat to Islam and Pakistan!
Briefly, to attribute such things to secularism is totally wrong and pernicious. But the vested interests that played with the religious susceptibilities of the people for so long, and so successfully, will continue their exploitation. As I see it, our hope is that only progressive and democratic people can combat the reactionary forces and their toxic indoctrination. No doubt, the task is difficult. But our friends and comrades are doing what they can, both within and outside Pakistan.
These are the words of a wise leader of Indian freedom movement, who was an inspiration to millions of people in the world for his message of non-violence and love for truth.
It is important for us to remember that Gandhi was not an atheist or agnostic. He was a devoted Hindu and a believer in God like Muslim, Christian, Zoroastrian, Baha’i, Sikh and Jewish believers. However, for him the religion of an individual was a personal matter. No one should impose a religion or a belief on others. It was not for the State to tell people which religion to follow or which god to believe in (there are different views about god in many religions and his attributes, etc.). In the middle ages, State and Church in European countries were united. But that changed. The secularisation process became the norm and new ways of looking at the roles of state and religions became widely accepted.
Secularism is rooted in the political idea that state and religion have two different spheres and roles. They should remain separate and we should not allow anyone to mix them. People should follow whatever religions they want to follow without the interference of the state. As a result, there is no more religious coercion from the state or public bodies/institutions of the people. People have freedom of religion, freedom to practise any religion, freedom to convert to any other religion if any choose to do so, freedom to leave or reject religion and accept agnosticism, atheism, humanism or any other viewpoint. In democratic countries and their civil societies, these freedoms are essential ingredients of a civilised existence.
Unluckily, such views have had much opposition in traditional, conservative societies. For example, in my country of origin, Pakistan ('Land of the Pure'!), Muslim clerics and political manipulators have distorted the meaning of secularism. According to their version, which most Pakistanis accept, it means rejection of Islam and Allah! It is anti-Islam and a threat to Islam and Pakistan!
Briefly, to attribute such things to secularism is totally wrong and pernicious. But the vested interests that played with the religious susceptibilities of the people for so long, and so successfully, will continue their exploitation. As I see it, our hope is that only progressive and democratic people can combat the reactionary forces and their toxic indoctrination. No doubt, the task is difficult. But our friends and comrades are doing what they can, both within and outside Pakistan.
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