Congregational prayers in Pakistan and the government’s bad politics
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The present government and the state of Pakistan face some of the greatest challenges of our times, ranging from debt burden to economic decline, terrorist violence, global image and governing an anarchic society. Add to these challenges the COVID-19 pandemic which can devastate a fragile country with limited resources like Pakistan if not contained.
Pakistan doesn’t have the financial resources, quality health care system, or the necessary equipment to take care of large numbers of patients. Even the most developed and resourceful countries, with some of the best public health services available, have suffered a very high rate of casualties and continue to do so. The crisis has also resulted in the collapsing global economy, loss of jobs and, in many poor countries, specter of hunger, famine and spread of diseases.
By any measure Pakistan is ill-prepared to deal with the potential magnitude of the pandemic as one of the most vulnerable countries in the world. Globally, the most effective response is to close down workplaces, educational institutions, markets, airlines and all types of transport systems to enforce social distancing and self-isolation to secure people’s lives. This has given every state a valuable time space to prepare the health care system, learn more about the mutation of virus and take effective measures to secure lives.
While finding an effective cure and developing a vaccine may take a long time, the world has found that staying home is the best way to save lives. Economy is secondary to human survival: What good is it, after all, if people start falling like flies? Much of this wisdom is, however, lost on the traditional religious groups of Pakistan that are known for their obscurantism.
Their behavior in the wake of the fast spreading coronavirus for some is quite perplexing, though not for those who have followed or studied the trajectory of their growing power and influence in the country. There is a staggering irony. While they cannot win public support, as the steady decline of their popular support in successive elections indicates, they can make the government of any party or parties in power bend over backwards to accommodate their concerns.
While every other Muslim-majority state, including Saudi Arabia, has suspended congregational prayers and is following strict standard operating procedures to prevent infections, the government of Pakistan has allowed congregational prayers, endangering what appears thousands of lives.
RASUL BAKHSH RAIS
On March 25, the federal government, after meeting a delegation of ulema (religious scholars) and obtaining their “consent,” suspended congregational prayers. It was the right step, and consistent with the well thought out scientific advice during the COVID-19 contagion. In less than twenty-four hours, under pressure from a section of ulema, it amended its order, allowing congregational prayers with the condition that there would be no more than five persons in the mosque.
On the other hand, the Sindh government under the Epidemic Diseases Act of 2014 attempted to enforce a strict ban on all congregational prayers. The Balochistan government did the same thing, but with the federal government surrendering to the clamorous conservative religious lobby, the provinces began to buckle under the strain. Even with best intentions and best efforts, they failed to enforce the lockdown on congregational prayers. The prayer leaders and the ulema backing them began to defy the government order which was endorsed by scholars from the Al-Azhar University and support of many scholars from within Pakistan as well.
Everybody knows how Pakistan, is riddled with many internal political and violent conflicts, cannot afford a collapse of its underfunded and overburdened health care system. Already around a hundred doctors and health care workers have been infected by the virus. They have worked under the most distressing conditions, as initially they were treating patients without much of a protective gear. In this context, medical associations, media persons and some political parties have demanded a suspension of all congregational prayers, including voluntary Tarawih prayers, in the Muslim fasting month of Ramadan.
Pakistan’s coronavirus crisis appears to be growing with the death rate and infections doubling after every week. By the time these words are written, the total number of infected cases has surpassed 10,500 with about 225 deaths. Comparatively, these numbers appear to be low because of early lockdown measures, but this is likely to change when the imposed restrictions are relaxed.
There is a long history of pressure politics by the ulema and governments giving way to their unreasonable demands. While every other Muslim-majority state, including Saudi Arabia, has suspended congregational prayers and is following strict standard operating procedures to prevent infections, the government of Pakistan has allowed congregational prayers, endangering what appears thousands of lives.
The government apparently wanted not to go in conflict with the ulema, fearing a reaction over banning congregational prayers. If so, that is bad politics, can be described as opportunism at best, and in conflict with the primary responsibility of the state to protect its citizens’ lives.
Government must listen to what the scientists and medical professionals around the world are saying and take action in the light of its own experience and that of other countries. Treading a lenient path and showing flexibility by opening markets will put too much at risk— lives, economy and social order.
*Rasul Bakhsh Rais is Professor of Political Science in the Department of Humanities and Social Sciences, LUMS, Lahore. His latest book is “Islam, Ethnicity and Power Politics: Constructing Pakistan’s National Identity” (Oxford University Press, 2017).
Twitter: @RasulRais
