Pakistan urges global action against hate
Pakistan has called for "urgent and collective response" to the rise in hate speech, disinformation and violent extremism, saying such narratives fracture societies and endanger peace and stability.
"All of this is targeting people of different faiths, including Muslims, and also individuals based on race, gender, and nationality," Ambassador Asim Iftikhar Ahmad, Permanent Representative of Pakistan to the UN, told a high-level event marking International Day for Countering Hate Speech.
He said that Monday's meeting served as a reminder of "our shared responsibility to counter intolerance, uphold dignity, and safeguard pluralism."
Hashtags
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
Express Tribune
a day ago
- Express Tribune
Independence - dreams deferred?
The writer is a former Secretary to Government, Home and Tribal Affairs Department and a retired IGP. He can be reached at syed_shah94@ Independence Day on 14th August passed amidst jubilation, military parades, patriotic songs and dazzling illuminations. Seventy-eight years on, we continue to mark this day with great fervour. The very word independence evokes a sense of fresh breathing, of casting off the shackles that once bound us. All nations take pride in their independence, for it is supposed to signify dignity, self-determination and collective ownership of destiny. But have we ever paused to ask ourselves: Why did we seek independence? What does it truly mean in the life of a nation? Before 14 August 1947, we had our mosques, offered our prayers and revered our shrines, many of which were - and still are - in India. Millions of Muslims continue to live there today. Our inheritance, marriages and other personal matters were governed under Muslim personal law. Then why was there such a powerful demand for a separate homeland? The leaders of the Pakistan Movement argued that in a Hindu-majority India, Muslims would be politically marginalised and economically disadvantaged. Their voices would be drowned, their talents stifled. They feared that without political autonomy, Muslims would remain underdogs - destined for poverty, exploitation and denial of fundamental rights. The dream was of emancipation from the yoke of subjugation - of a state where the rights of all citizens would be safeguarded, where justice would prevail, and where every individual could flourish regardless of creed, caste or class. Yet, as we look around today, the picture is starkly different from what was envisioned. Extreme poverty engulfs nearly half of our population. The Pakistan Bureau of Statistics and independent economic surveys repeatedly warn of widening inequality. Millions of children remain out of school; malnutrition and stunted growth plague our future generations; the doctor-to-patient ratio remains critically low; and basic health facilities are beyond the reach of the common man. Fundamental rights enshrined in the Constitution - freedom of speech, assembly, movement and association - are often curtailed in practice. Political freedoms have been repeatedly subjected to arbitrary restrictions, and dissent is often treated not as a democratic necessity but as a threat to state security. The constitutional journey, too, has been tumultuous. The 1973 Constitution, envisaged as a consensual social contract, has been subjected to repeated suspensions, abrogations and distortions. Rather than serving as the supreme law binding all institutions to democratic norms, it has too often been bent to serve the expediencies of those in power. The 26th Amendment and other constitutional manoeuvres have often reflected power struggles rather than principled reform. The spirit of constitutionalism - the guarantee that no one is above the law - remains fragile. What is even more troubling is the misuse of laws meant for national security. The Anti-Terrorism Act, enacted in the 1990s to combat genuine threats to public safety, has been weaponised against political leaders and parties. Peaceful protests, sit-ins and rallies - hallmarks of a functioning democracy - are painted with the same brush as acts of terrorism. Such practices not only undermine democracy but also corrode public trust in state institutions. Due process of law, a cornerstone of justice, is often ignored. Political opponents are detained without fair trial; investigations become tools of harassment; and the presumption of innocence - a basic principle of law - is eroded. In several recent instances, prolonged detention without conviction has become the norm, effectively punishing individuals before any court has declared them guilty. This is not merely a political problem - it is a deep constitutional wound. In his haunting poem Subh-e-Azadi, written in the aftermath of Partition, Faiz Ahmad Faiz captured the disillusionment of a people who had gained political freedom but not the promised social and economic justice: "This stained light, this night-bitten dawn This is not the dawn we longed for; This is not the dawn for which we set out Hoping to find, somewhere in the desert of the sky, The final destination of the stars' night." Faiz's lament was not a rejection of freedom itself, but a painful recognition that the journey towards true independence - independence from hunger, fear, exploitation and injustice - was far from over. Sadly, his words still resonate today. True independence is not merely the absence of foreign rule; it is the presence of justice, equality and opportunity. It is a system where the weak can challenge the strong and still win, where the law protects without prejudice, and where the state serves its citizens rather than ruling over them. It is a social contract binding rulers to act as trustees of the people's welfare. Seventy-eight years on, we must ask ourselves: Have we honoured that contract? Have we upheld the ideals for which sacrifices were made, lives were lost and dreams were kindled? Or have we replaced one form of subjugation with another - swapping foreign masters for domestic elites who treat the state as their personal estate? Our economic woes, human rights violations and governance failures are not inevitable. They are the product of choices - choices to prioritise short-term political gains over long-term institutional reform; to silence dissent instead of engaging it; to centralise power rather than distribute it. If we continue to drift away from constitutional governance, allow poverty to deepen and permit the erosion of rights, then the celebrations each August will ring hollow. The parades, the songs and the fireworks will be but a veneer over a deeper national unease. Independence will remain an unfulfilled promise - an anthem sung without meaning, a flag raised without purpose. The dream of Pakistan was never simply about a piece of land; it was about creating a society grounded in dignity, justice and equality. Until we realise that vision, Faiz's "night-bitten dawn" will continue to haunt our mornings.
Express Tribune
a day ago
- Express Tribune
Govt makes trade breakthrough with Iran
Federal Minister for National Food Security & Research, Rana Tanveer Hussain, led Pakistan's delegation at the High-Level Ministerial Meeting on Food Security and Agricultural Cooperation held in Tehran, achieving a major breakthrough in transforming Pakistan-Iran trade relations in the agriculture sector. According to a statement from the Ministry of National Food Security & Research (MNFSR) released on Monday, the minister was accompanied by the director general of the Department of Plant Protection (DPP) and the joint secretary of MNFSR. The meeting was co-chaired by his Iranian counterpart, Gholamreza Nourozi, and attended by senior representatives of key ministries, research institutions, and trade authorities from both countries. Hussain secured Iran's agreement to source a major portion of its rice imports from Pakistan. Both government procurements and private sector imports will now rely primarily on Pakistani rice, opening a consistent and stable export market for Pakistan. Addressing longstanding challenges faced by fruit exporters, the minister obtained firm assurances for resolving hurdles in mango exports, particularly delays in import permits and foreign exchange allocations. With these measures in place, exports of Pakistani mangoes to Iran are set to rise substantially. The minister also prioritised Pakistan's livestock and meat sector in the discussions. Iran agreed to focus on Pakistan as a principal supplier and to ensure that around 60% of its meat procurements are sourced from Pakistan. Similarly, Iran agreed to import large volumes of maize from Pakistan, with a commitment to resolve technical and procedural issues on priority and within the shortest possible time. Recognising the need for science-driven solutions in agriculture, the statement adds that both sides agreed to enhance cooperation between the Pakistan Agricultural Research Council (PARC) and Iranian research institutions. This collaboration will cover key areas of mutual advantage, including crop research, livestock breeding, water management, and innovation for farmers' benefit. The minister further secured consensus on a wide range of facilitation measures aimed at easing agricultural trade. These included faster customs clearance, the establishment of warehouses and cold chain systems, and improvements in border infrastructure to ensure perishable commodities reach markets efficiently and in prime quality. Both countries also reaffirmed their commitment to moving towards a Free Trade Agreement (FTA), providing a long-term framework for expanding bilateral agricultural trade. To ensure that these historic decisions are implemented effectively, a Joint Committee on Agricultural Cooperation was formally established. The committee will meet every six months to review progress, resolve emerging issues, and maintain the momentum of cooperation. Speaking at the conclusion of the meeting, Rana Tanveer Hussain thanked the Government of Iran for its constructive approach and warm hospitality. He highlighted the vision of Prime Minister Mian Muhammad Shehbaz Sharif to strengthen trade ties with neighbouring countries and reaffirmed Pakistan's commitment to being a reliable partner in food security and agricultural development. He termed the outcome of the meeting a turning point for both countries, creating new opportunities for farmers, traders, and agribusinesses. He also extended a formal invitation to Minister Nourozi to visit Pakistan to further consolidate this positive momentum, reads the statement. Both sides signed a Joint Communiqué at the end of the meeting, reflecting their shared resolve to implement the decisions taken today and opening a new chapter in Pakistan-Iran cooperation in agriculture and trade.
Express Tribune
2 days ago
- Express Tribune
Has Quaid's economic vision been ignored?
On July 1, 1948, the Quaid-e-Azam articulated his vision for Pakistan's economic system. He strongly emphasised the need for a framework based on Islamic principles. He believed the Western economic model could not realise equality and happiness. He tasked the State Bank of Pakistan (SBP) to develop a system that ensured prosperity and fairness for all. In his words, "We must work our destiny in our own way and present to the world an economic system based on the true Islamic concept of equality of manhood and social justice. We will thereby be fulfilling our mission as Muslims and giving to humanity the message of peace, which alone can save and secure the welfare, happiness, and prosperity of mankind." Unfortunately, after the Quaid-e-Azam, Pakistan lost its direction. The country adopted the liberal economic model without a comparative analysis. The liberal approach failed to deliver and created multiple problems. The country is now facing an economic, financial, and social crisis. Overemphasis on the private sector and private sector-led growth has triggered crises like the IPP-driven circular debt. This debt has crippled the economy. Growth remains under stress, and despite efforts, Pakistan is struggling to find a sustainable way to improve its growth rate. The social indicators are even more alarming. The World Bank estimates about 44.7% of the population lives below the poverty line. Of them, 16.5% are in extreme poverty, struggling to meet basic daily needs with no certainty about the future. Poverty is rising, despite government claims of investing in programmes like the Benazir Income Support Programme (BISP). Each year, billions of rupees are spent on BISP, but the results are disappointing. Poverty continues to increase, raising questions about the programme's effectiveness and sustainability. Food insecurity is another concern. A 2013 study estimated that 58.8% of Pakistanis were food insecure. Conditions have likely worsened due to poor economic performance. Devaluation of the PKR has eroded people's purchasing power, limiting access to healthy food. Mismanagement in the agricultural sector has also led to lower production and reduced availability of quality food. These problems stem from structural flaws in the liberal model. It promotes wealth accumulation in a few hands and lacks redistribution mechanisms. Therefore, the first step to revive the economy should be adopting a more effective system. A study of different models shows each offers something useful. Yet, the Islamic economic model stands out as one of the most comprehensive. Why? Because it was designed by the Creator of the universe and implemented by His Prophet Muhammad (PBUH). The Prophet established a distinctive system of economics and well-being for humanity. This is why the Quaid-e-Azam urged the State Bank to base Pakistan's model on Islamic principles. The Islamic system denounces individualism, promotes collective welfare, discourages accumulation, and glorifies sharing with the needy. To achieve this, Islam introduced two powerful instruments. The first is the ban on Riba (interest), considered the root cause of economic and social ills. Riba is strictly prohibited. No one is allowed to give, take, or facilitate it. Islam views it as an exploitative practice and act of injustice. It accrues benefits by exploiting others' difficulties. It also contradicts the principle of kindness and societal norms. Societies thrive on cooperation, helping people overcome hardships. But a Riba-based system enables some to profit from the misery of others. This creates divisions, weakens cohesion, and breeds class systems. Riba also discourages investment in productive sectors. It prompts people to de-invest, undermining production and job creation. Many prefer to keep money in banks and earn interest without effort. This de-investment starts at the individual level and extends nationally. Thus, instead of a Riba-based system, Islam promotes kindness and voluntary sharing. Islam encourages Riba-free loans that support individuals and communities. The second instrument is Zakat, a system for redistributing wealth. The beauty of Zakat lies in its mandatory nature, but it applies only to the wealthy. This contrasts with liberal systems where everyone pays taxes regardless of income. In Islam, wealthy individuals must share at least 2.5% of their wealth with the poor. Zakat is an annual obligation, and the wealthier one grows, the greater the contribution. No additional rules or regulations are needed. Zakat distribution is restricted solely to the poor. It targets the most disadvantaged, aiming to improve their lives and living standards. The process continues until prosperity is widespread, and those eligible for Zakat no longer exist. This mechanism reduces inequality and bridges social gaps. Although mandatory for Muslims, other economic systems can also learn from it as a valuable case study. Zakat has an important economic dimension too. It boosts domestic consumption, which businesses seek. The poor use Zakat resources to buy essential goods and services. This stimulates markets and creates new business opportunities. Such instruments are not found in other models. The Islamic system prioritises social development and welfare without discrimination based on religion or ethnicity. It respects the right to accumulate wealth but binds it to social norms and Islamic laws. It fosters a culture of care and discourages exploitation. This creates the foundation for peace and prosperity. Yet, despite offering the best solutions to humanity's challenges, these instruments are not fully applied anywhere. Even Muslim countries and individuals, for whom they are obligatory, neglect them. Zakat is one of the five pillars of Islam. Still, implementation remains weak. Interestingly, in the modern world, we find limited resemblance in socialism with Chinese characteristics. This system helped China tackle poverty and inequality. But Muslim countries remain far from practicing their own divinely guided model. In conclusion, Pakistan must return to the Quaid-e-Azam's vision and adopt Islamic principles to build its economic framework. If not, the crises will persist, and the country will remain trapped in cycles of poverty, inequality, and instability. THE WRITER IS A POLITICAL ECONOMIST AND A VISITING RESEARCH FELLOW AT HEBEI UNIVERSITY, CHINA
