Source: https://x.com/Ibraheeeeem92/status/1924917667103719683
In the weeks leading up to Eid-ul-Azha in 2025, a disturbing wave of TLP Persecution of Ahmadis in Pakistan has swept across the country. The far-right Islamist political party Tehreek-e-Labbaik Pakistan (TLP) has been at the forefront of a systematic hate campaign, aimed at preventing Ahmadis from practicing their faith and celebrating the Islamic festival. This campaign, documented extensively by user @Ibraheeeeem92 on X, spans multiple regions of Pakistan, from Punjab to Sindh and Azad Kashmir, and underscores the deep-seated persecution faced by the Ahmadiyya community under Pakistan’s discriminatory legal framework.
A Coordinated Campaign Across Pakistan
The campaign began gaining attention on May 20, 2025, when evidence of TLP’s activities in Wazirabad, Punjab started circulating on X (formerly Twitter). A handwritten complaint, submitted to local authorities, accused Ahmadis of violating Pakistan’s anti-Ahmadi laws under sections 298-B and 298-C of the Pakistan Penal Code. These laws, introduced through Ordinance XX in 1984 by General Zia-ul-Haq, prohibit Ahmadis from identifying as Muslims, using Islamic terminology, or engaging in Islamic rituals—effectively criminalizing their faith. The complaint, stamped by the Deputy Superintendent of Police (DSP) in Wazirabad, demanded action against the Ahmadiyya community for allegedly “posing as Muslims,” a charge frequently weaponized by groups like TLP.
The campaign quickly spread to other regions. Between May 23 and May 30 similar complaints and incidents in over 20 locations, including Rajanpur, Changa Manga, Sadiqabad, Chakwal, Qaidabad, Sialkot, Taunsa Sharif, Garhi Shahu (Lahore), Bhera, Pir Mahal, Malir (Karachi), Umerkot, Sharifabad, Tatta Pani (Azad Kashmir), Jalalpur (Narowal), Hanjarwal (Lahore), Jaranwala, Sharaqpur, Faroqabad, Mirpur Khas, and Mirpur (Azad Kashmir) started appearing on X. In each instance, TLP members submitted applications to local authorities, pressuring them to take “preemptive measures” against Ahmadis ahead of Eid-ul-Azha, a festival that holds deep religious significance for Muslims, including Ahmadis.
In Tatta Pani, Azad Kashmir, TLP activists were photographed holding placards and banners with inflammatory slogans against Ahmadis, further escalating tensions. In Umerkot, Sindh, a formal complaint to the Station House Officer (SHO) reiterated accusations of Ahmadis violating blasphemy laws, a charge that carries severe penalties in Pakistan, including the death penalty under Section 295-C of the Penal Code.
Legal and Historical Context of Persecution
The Ahmadiyya community, a religious minority numbering between 500,000 and 600,000 in Pakistan according to community estimates, has faced systemic discrimination since the country’s Second Amendment to the Constitution in 1974. This amendment, along with Ordinance XX and the Twelfth Amendment of Azad Jammu and Kashmir, declares Ahmadis as non-Muslims, stripping them of the right to practice their faith freely. Ahmadis are barred from calling their places of worship “mosques,” using the Islamic greeting “Assalamualaikum,” or performing the call to prayer (Azan). Violation of these laws can lead to imprisonment, fines, or worse—mob violence often incited by groups like TLP.
TLP, founded in 2015 by Khadim Hussain Rizvi, has a well-documented history of exploiting Pakistan’s blasphemy laws to target minorities, particularly Ahmadis. The party rose to prominence through its protests against any perceived leniency in blasphemy cases, such as the 2018 acquittal of Asia Bibi, a Christian woman accused of blasphemy. TLP’s rhetoric often frames Ahmadis as heretics who “pose as Muslims,” a narrative that resonates with sections of Pakistan’s conservative population and fuels violence. According to a 2024 report by Human Rights Watch, Ahmadis remain a major target for prosecutions under blasphemy laws, with militant groups like TLP accusing them of religious impersonation—a criminal offense under Pakistan’s Penal Code.
The timing of this campaign, just before Eid-ul-Azha, is particularly significant. Eid-ul-Azha, which commemorates the willingness of Prophet Ibrahim to sacrifice his son in obedience to God, involves the ritual sacrifice of animals (Qurbani). For Ahmadis, participating in this ritual is an expression of their Islamic faith. However, TLP’s actions aim to prevent Ahmadis from performing Qurbani, citing their non-Muslim status under Pakistani law. This not only deprives Ahmadis of their religious rights but also sends a chilling message of exclusion and intolerance.
Blasphemy Laws and Representation in Legal Cases
Beyond restricting religious practices, TLP’s campaign also seeks to marginalize Ahmadis in legal proceedings, particularly in blasphemy cases. In several of the documented complaints, TLP demanded that Ahmadis be barred from representing themselves or others in blasphemy-related legal matters. For example, a complaint in Sharifabad, Karachi, referenced historical legal decisions (such as SCMR 1988, 1718) to argue that Ahmadis should not be allowed to participate in such cases, claiming their involvement undermines Islamic principles as defined by the state.
This demand echoes a broader pattern of exclusion. In 2024, a lawyer from the Ahmadiyya community, despite holding a valid legal practice license, was charged with impersonation under sections of the Penal Code targeting Ahmadis. Human rights organizations condemned the incident as a misuse of blasphemy laws to silence Ahmadis and prevent them from accessing justice. The Ahmadiyya community’s marginalization in legal spaces is further compounded by societal attitudes— a 2005 Human Rights Watch report noted that even among Pakistan’s educated classes, Ahmadis are considered the least deserving of equal opportunities and civil rights.
A Call for State Action
The X thread by @Ibraheeeeem92 also highlights a critical contradiction: Article 20 of Pakistan’s Constitution guarantees every citizen the right to “profess, practice, and propagate his religion.” Yet, this right is routinely violated for Ahmadis through state-backed laws and the inaction of authorities in the face of TLP’s campaigns. On May 20, @Ibraheeeeem92 called for the state to stop the “state-sponsored persecution” of the Ahmadiyya community, a sentiment echoed in subsequent posts as the campaign intensified.
The scale of TLP’s actions—spanning multiple provinces and involving coordinated efforts to pressure local authorities—suggests a well-organized effort to suppress Ahmadis during a significant religious period. Historical precedents, such as the 1953 Lahore riots and the 1974 Anti-Ahmadiyya riots, which resulted in hundreds of Ahmadi deaths, serve as a grim reminder of the potential for violence when such campaigns go unchecked. More recently, Voicepk.net reported in March 2025 that three Ahmadi places of worship were attacked in a single week, a pattern that often escalates during religious festivals.
International and Domestic Reactions
The persecution of Ahmadis has drawn increasing international attention. A Westminster Hall debate on the treatment of Ahmadi Muslims in Pakistan, held on March 20, 2024, and led by MP Elliot Colburn, highlighted the legal discrimination and violence faced by the community. The United States Commission on International Religious Freedom has also repeatedly flagged Pakistan’s anti-Ahmadi laws as a violation of religious freedom. Domestically, however, the response has been muted. While human rights organizations have condemned the misuse of blasphemy laws, the Pakistani state has often capitulated to pressure from groups like TLP, as seen in the 2018 Asia Bibi case, where the government initially barred her from leaving the country after her acquittal.
A Test for Pakistan’s Commitment to Religious Freedom
As of June 4, 2025, the hate campaign against Ahmadis shows no signs of abating. TLP’s actions, documented across dozens of locations, are a stark reminder of the challenges faced by religious minorities in Pakistan. The Ahmadiyya community’s right to celebrate Eid-ul-Azha, a fundamental expression of their faith, is under threat, as is their ability to seek justice in a legal system that systematically excludes them.
The Pakistani state faces a critical test: will it uphold the constitutional rights of all its citizens, or will it continue to allow extremist groups like TLP to dictate the boundaries of religious freedom? For Ahmadis in Pakistan, the answer to this question will determine whether they can live with dignity—or continue to face persecution in the land they call home.
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