The provided text offers a wide-ranging, informal discussion by Rohan Khanna on various external and internal issues facing Pakistan, as presented in a lecture to the ZAK Foundation. Rehan shares personal anecdotes about his spiritual and intellectual journey through different Islamic sects and his interactions with prominent figures, emphasizing the importance of humanity, wisdom, and open dialogue over rigid religious interpretations and animosity. He critically examines Pakistan’s domestic challenges like poverty, unemployment, and the politicization of religion, while also addressing foreign policy concerns, particularly the historical and ongoing tensions with India and the complex relationship with the United States regarding issues such as the Israeli-Palestinian conflict. Rehan advocates for re-evaluating national priorities and fostering understanding through open debate and questioning, suggesting that long-held enmities, especially with India and over Kashmir, have been detrimental to Pakistan’s global standing.
Pakistan’s Challenges: A Nation’s Struggle and Solutions
Pakistan faces a variety of significant challenges, which can be broadly categorized into internal and external issues. The speaker, Rohan Khanna, discusses these problems, often offering his unique perspective and insights.
Internal Issues
Pakistan’s internal challenges encompass social, economic, political, and religious dimensions:
- Socio-Economic Problems: The society is grappling with poverty, unemployment, and inflation. There is a pervasive issue of lack of justice for people, leading to violence where “people get killed” and “grandfathers send their grandsons to some place”.
- Healthcare Crisis: The public health system is in a dire state, with government hospitals lacking beds and patients, particularly in Punjab, resorting to lying on the floor with mattresses. This indicates a very poor condition of health services. The issue of healthcare is further exacerbated by the rapidly increasing population, which strains limited resources. According to a WHO report cited, while one doctor serves 1000 people globally, in Pakistan, one doctor is available for 8300 people.
- Population Growth: This is identified as a major underlying issue affecting health, education, and other departments, as the population is increasing rapidly and resources are scarce. A contributing factor is the societal concept of keeping women inferior and the desire for male children, leading families to continue having children in hopes of having a son. Efforts at “Khandani Mansuba Bandi” (family planning) face resistance from the religious section, which considers it “un-Islamic”.
- Political Instability and Governance: The speaker notes that the “condition of the governors is in front of you” and there is an “atmosphere of agitation”. He highlights a significant gap between political factions, where “political non-work is a very big issue”. He also laments the absence of true democracy, stating that the same people remain in power regardless of the democratic situation, implying a powerful unelected entity or a consistent ruling elite.
- Malicious Use of Religion: This is considered the “biggest problem” currently facing Pakistan, giving rise to “101 problems”.
- The speaker stresses that religion should have its own limitations and should not be used to make others’ lives difficult.
- He warns against sectarian strife, stating that even if “all the infidels” are eliminated, peace will not come due to “war that will start within the Muslim community” over differing beliefs.
- He strongly advocates for the end of the political use of religion, arguing that “as long as religion is used for political purposes, there will be evil”.
- He posits that “religion or Deen is a matter of man and God,” and the state should not interfere in it.
- The political exploitation of Islam has led to “complications” and “problems” in aspects like marriage laws.
External Issues
Pakistan’s external relations and historical conflicts also present significant challenges:
- Global Standing: Pakistan’s current international image is portrayed as very negative, with its condition having become “a symbol in the world that the condition of Pakistan is very bad”.
- Foreign Policy and Alliances:The speaker advises for balance in foreign relations, noting the American principle of not keeping “all the eggs in one basket.” While China is acknowledged as a “great neighbor” with a strong economy, maintaining balanced ties is crucial.
- He points out inconsistencies in Pakistan’s foreign policy, stating that “we have not kept any promise in our Khaza policy”.
- Regarding the relationship with America, the speaker claims that “The war with America started from the time Pakistan was formed,” and that weapons intended for use against the Soviet Union were instead used against India.
- He critically notes that Pakistan was involved in creating the Taliban, and later welcomed the end of Ash Ghani’s rule in Afghanistan, viewing it as breaking “chains of slavery” from America, despite current issues with the Taliban.
- India-Pakistan Enmity and Kashmir:This is identified as the “main center of our treasury policy” and something that has “made us a loser in the world”.
- The speaker argues that Pakistan’s “boat has been ruined by the enmity between India and Hindus,” an animosity that persisted even after partition.
- He expresses his viewpoint on Kashmir as a “non-issue,” stating it should be considered “over” and that Pakistan “neither has Pakistan got Kashmir, nor will it get it, it will never get it, nor can you take it by force”. He suggests that the Kashmir issue was exploited for “political purpose”.
- Historical events like the Direct Action Day on August 16, 1946, by the Muslim League, and subsequent violence leading to the displacement of Hindus from areas like Lahore, are cited as contributing factors to this animosity.
- The speaker refers to Asghar Khan’s statement that “Pakistan and India have fought four wars, and we started all four, India did not start any war”.
- He also highlights the tragic assassination of Mahatma Gandhi, who he believes was killed by a Hindu for his efforts to ensure Pakistan received 55 crores of money for its defense.
- International Conflicts (e.g., Israel-Hamas): The speaker notes the “101 confusions” in Pakistan regarding international conflicts like the Hamas-Israel war. He critiques the notion of “victory” when such conflicts result in widespread death and destruction, as seen in Gaza. He contrasts the high value placed on human life by countries like Israel (e.g., exchanging 30-50 prisoners for one civilian/uniformed person) with the perceived disregard in other contexts.
Overall, the speaker believes that Pakistan’s current situation is very poor, even worse than 60 or 70 years ago. He advocates for fostering unity through humanity rather than through religious divisions and calls for open debate and questioning on all issues, including those considered “prohibited areas,” to find solutions.
Pakistan’s Religious Divides and Political Exploitation of Faith
Pakistan’s challenges are deeply intertwined with issues related to religious diversity, both in terms of inter-faith and intra-faith relations, as well as the role of religion in society and politics. Rohan Khanna, the speaker, offers a nuanced perspective on these matters, stemming from his personal journey through various religious thought processes and his observations of Pakistani society.
Speaker’s Personal Journey and Views on Diversity: Rohan Khanna recounts his lifelong passion to understand the “reality” of different Muslim sects since childhood, questioning their foundations and disputes. His own background is Barelvi, but he later identifies with Deobandi/Wahabi thought, specifically arguing against certain traditional practices. He also studied with prominent figures from Ahle Hadith, like Maulana Ajmal, and was influenced by them. Beyond these, he describes engaging with Shia communities, even convincing them to offer prayers during Muharram processions, and was inspired by Ayatullah Khomeini’s revolution. Rehan states, “I do not have a critical sense about any religion because I have lived in all of them,” implying a broad, non-judgmental understanding of different faiths and sects. His intellectual journey further expanded to include studying the Bible, Ramayana, Gita, and being profoundly inspired by Buddha, whose principles he greatly respects.
Challenges Arising from Religious Divisions:
- Intra-Muslim Sectarianism: Rehan highlights the severe divisions within the Muslim community, recalling childhood experiences where Deobandis/Wahabis labeled Barelvis as “mushriks” (polytheists), while Barelvis accused the others of “insulting the Prophet”. He warns that even if “all the infidels” are eliminated, peace will still not come because of the “war that will start within the Muslim community” over differing beliefs. He advocates for unity based on humanity rather than religious differences.
- Inter-Religious Enmity: The speaker notes that “all religions are sacred, every religion is respectable,” and there should be “no difference with any religion”. However, he laments the “enmity between India and Hindus” that has “ruined” Pakistan’s foreign policy and global standing, an animosity that persisted even after the partition. He cites historical events like Direct Action Day on August 16, 1946, by the Muslim League, leading to violence and the eradication of Hindus from places like Lahore. Rehan also references the assassination of Mahatma Gandhi by a Hindu, attributing it to Gandhi’s efforts to ensure Pakistan received its rightful funds for defense.
The “Malicious Use of Religion” as Pakistan’s “Biggest Problem”:
- Political Exploitation: Rehan unequivocally states that the “malicious use of religion is the biggest problem” currently facing Pakistan, giving rise to “101 problems”. He emphasizes that “religion should have its own limitations” and should not be used to “make the life of others difficult”. He strongly advocates for the end of the political use of religion, arguing that “as long as religion is used for political purposes, there will be evil”.
- Religion as a Private Matter: Rehan asserts that “religion or Deen is a matter of man and God,” and the state “has no business to interfere in it”. He criticizes how Islam is politically exploited to make governments “useless” and to introduce “complications” and “problems” into laws, such as marriage laws.
- Misinterpretation of “Deen”: He clarifies that when Allama Iqbal spoke of ‘Deen’ not being separate from politics, it meant “talks of safety, talks of peace and comfort, talks of humanity, talks of Islam,” implying a focus on ethical and humanistic principles, not ritualistic or sectarian practices. He pushes back against the idea that “Islam is religion, the rest are religions,” viewing such distinctions as deliberately made to confuse. He refers to a Quranic verse to emphasize that religion (dhan) is a personal belief between an individual and God.
- Emphasis on Character over Rituals: Rehan highlights the Prophetic emphasis on completing morals, stating that “Iman is what is inside your heart,” and that “God neither looks at your qualities nor your wealth… he sees the passion that is within you”. He believes that the real essence of religion lies in “goodness in your character, kindness, humanity, passion for loving people,” rather than outward appearances like keeping a beard, which he notes is not inherently bad but becomes an “excess” when made into the sole definition of Islam.
Overall, Rohan Khanna’s discussion underscores that while religious diversity exists, the main issues for Pakistan stem from the misuse and politicization of religion, leading to internal strife and hindering progress. He advocates for fostering unity through humanity and calls for open debate on all issues, including those traditionally considered “prohibited areas” within religion, to bring about understanding and solutions.
Pakistan’s Political Religion Problem
Rohan Khanna, in his discussion of Pakistan’s challenges, identifies the malicious use of religion as the country’s “biggest problem” currently, leading to “101 problems” and an endless stream of issues. He advocates for a clear separation between religion and state, arguing that religion should remain a personal matter between an individual and God.
Here’s a breakdown of his perspective on political religion:
- Definition of Religion (Deen): Rehan asserts that “religion or Deen is a matter of man and God,” and the state “has no business to interfere in it”. He clarifies that when Allama Iqbal spoke of ‘Deen’ not being separate from politics, he meant “talks of safety, talks of peace and comfort, talks of humanity, talks of Islam,” rather than the ritualistic or sectarian interpretations that have been politically exploited. For Rehan, the real essence of religion lies in “goodness in your character, kindness, humanity, passion for loving people,” not outward appearances or rigid interpretations. He views the distinction of “Islam is religion, the rest are religions” as a deliberate attempt to confuse.
- The Problem of Politicization:Making Life Difficult: Rehan states that religion “should have its own limitations” and “should not be used to make the life of others difficult”.
- Fueling Internal Strife: He warns that even if “all the infidels” are eliminated, “peace will still not come because after that the war that will start within the Muslim community” over differing beliefs. He recalls his childhood experiences of sectarian labeling, where Barelvis were called “mushriks” by Deobandis/Wahabis, and vice-versa, highlighting the deep intra-Muslim divisions.
- Hindering Governance: Rehan claims that religion is “used for politics here and has been used and is being used” to “make the governments useless.” He likens this to the “blind weapon of corruption,” which is also used as a slogan to destabilize political governments.
- Creating Complications in Law: He specifically mentions how the political exploitation of Islam has led to “complications” and “problems” in aspects like marriage laws.
- Promoting Superficiality over Substance: Rehan laments that religion has been reduced to “rituals” like namaz, fasting, and Hajj. He emphasizes that the Prophet’s mission was to “complete your morals,” and that “Iman is what is inside your heart,” with God looking at one’s inner passion rather than outward qualities or wealth.
- Advocacy for Ending Political Use of Religion: “As long as religion is used for political purposes, there will be evil,” Rehan emphatically states. He believes that Pakistan, with 97% Muslim population, has “no tension about Islam” but faces issues when Islam is “used politically for its own ends”.
- Path to Unity: Rehan argues that if “unity can happen then it can be with humanity” rather than through religious or sectarian divisions. He draws on his extensive personal journey of studying various Muslim sects, the Bible, Ramayana, Gita, and Buddha, stating, “I do not have a critical sense about any religion because I have lived in all of them”. He values open debate and questioning on all issues, including those traditionally considered “prohibited areas” within religion, to find solutions and foster understanding.
Revisiting India-Pakistan Relations: A Call for Humanity
Rohan Khanna discusses India-Pakistan relations extensively, characterizing them as a significant source of Pakistan’s challenges and a “non-issue” that has been politically exploited. He advocates for a fundamental shift in approach, emphasizing open debate and humanity over historical animosity.
Here’s a breakdown of his perspective on India-Pakistan relations:
- Historical Animosity and its Impact:Rehan asserts that Pakistan’s “boat has been ruined by the enmity between India and Hindus”. This animosity, he states, persisted even after the partition, hindering Pakistan’s foreign policy and global standing.
- He notes that “Pakistan was not formed,” but rather, an announcement was made in June 1988 about India and Pakistan becoming two countries, leading to immediate fighting and the martyrdom of “between 10 to 20 lakh people” as Muslims migrated to Pakistan.
- He highlights “Direct Action Day of 16th August 1946” by the Muslim League as a significant event that led to destruction and violence, citing instances like the rape of Bengal’s Prime Minister’s wife and the eradication of Hindus from Lahore. He contrasts this with Delhi, which remains full of Muslims due to the efforts of figures like Mahatma Gandhi.
- Pakistan’s Role in Conflicts:Rehan quotes former Pakistani politician Asghar Khan, stating that Pakistan initiated all four wars fought between Pakistan and India, with India not starting any.
- He recalls his own past “Hindu hatred,” which he overcame by understanding that “our fanaticism, Mashallah, is ahead of them” and that “our Jihadi program is ahead of them”.
- The Kashmir Issue:Rehan labels Kashmir as a “non-issue”. He believes that Pakistan “has not got Kashmir, nor will it get it, it will never get it, nor can you take it by force”. He suggests that it is “better if Pakistan leaves this container”.
- He refers to a political figure who, for their “political purpose,” exploited the Kashmir issue, stating that Pakistan had accepted a two-sided issue.
- Mahatma Gandhi’s Role:Rehan speaks highly of Mahatma Gandhi, noting that he took a “death vow to get 55 crores for Pakistan” and that he “sacrificed his life” to defend Pakistan and ensure it received its rightful funds. He laments that Gandhi is “considered a curse and an abuse here” today, despite his efforts to protect Muslims in Delhi.
- Call for Reassessment and Open Dialogue:Rehan’s central argument is that the “main center of our treasury policy is India enmity,” which has made Pakistan a “loser in the world”.
- He advocates for an “open debate” on all issues, including those traditionally considered “prohibited areas” like religion and Kashmir, believing that “if you ask questions then things will come out”.
- He contrasts the current state of animosity with the potential for unity “with humanity”. He shares his personal journey of studying various faiths, stating, “I do not have a critical sense about any religion because I have lived in all of them”. This broad perspective informs his view that enmity between communities is detrimental and that “the principle of mixing” is preferable to “cutting off and getting angry with other communities or nurturing enmity”.
Pakistan’s Population Challenge: Causes and Consequences
Rohan Khanna addresses the issue of population growth in Pakistan in response to a student’s query, acknowledging it as a significant challenge with far-reaching implications.
He highlights several key aspects of Pakistan’s population situation:
- Impact on Services: Rehan agrees with the student’s observation that rapid population increase is a “biggest major issue” that negatively affects departments like health and education, as national resources become insufficient to meet the growing demand. To illustrate the strain on healthcare, the student points out that according to a WHO report, one doctor serves 1000 people globally, but in Pakistan, one doctor is available for 8300 people.
- Comparison with Bangladesh: Rehan references an example from Shami Sahab regarding Bangladesh’s population growth as a point of contrast. He states that in 1947, West Pakistan’s population was 5.5 crore (55 million) while East Pakistan’s (now Bangladesh) was 4 crore (40 million). By the 1970 elections, East Pakistan had more parliamentary seats due to its population growth. However, Rehan notes that today, Bangladesh’s population growth has “stood at 18%”, implying a stabilization or significant reduction in its growth rate, while Pakistan’s population continues to expand rapidly.
- Societal and Religious Factors: Rehan identifies key reasons for Pakistan’s continued population increase:
- Preference for Sons: He points to the cultural concept of “keeping women inferior” and the persistent societal desire for male offspring, even sharing an anecdote about a cousin who continued having children (five daughters) in the “hope to have a son”. This highlights a deeply ingrained social norm contributing to larger family sizes.
- Resistance to Family Planning: Rehan explicitly mentions that “Family Planning” (Khandani Mansuba Bandi) is considered “very un-Islamic, very bad” by the religious segment of society. This strong religious disapproval makes it difficult for those working in family planning departments to even use the phrase “Khandani Mansuba” without facing backlash, indicating a significant barrier to implementing population control measures. He notes that this religious thinking is conveyed to the common person in the streets, making it a widespread belief that hinders efforts to address population growth.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog
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