In the globalized society, digital norms define our behavior, language, and communication over the Internet. These norms are highly important in countries where religious sensitivities overlap with the increased internet use. With the emergence of social media, new issues have been encountered particularly in a nation i.e. Pakistan where religion is central. The Pakistani population is struggling with the relevant balance between religious sensitivity and online freedom in the modern age in the digital world. The issue of anti-blasphemy laws on the internet turns out to be one of the most controversial digital realms. In Pakistan, an unknown WhatsApp message, even the fake news can be deadly. You can end up being physically threatened, by simply being accused of blasphemy. It is not merely a religious or ethical issue, it is a law and people have now found an Internet platform on which to apply it. The Pakistani government has found a way to limit it by online censorship but it restricts the freedom of speech and prove no beneficial results. This blog will examine how digital norms in Pakistan are being created by means of internet censorship and blasphemy related laws. It has a reflection of state, force of public opinion and the everyday citizen in this digital. The blog also tells us about the part the government takes in shutting down websites, limiting content and control of the speech that occurs online in the name of faith and harmony of the country.
Roots of Pakistan Blasphemy laws:
The blasphemy law being practiced in Pakistan was inherited by the colonial rulers of the British when it achieved its independence in 1947. Over the decades after the process of gaining independence, Pakistan became weaker in terms of democratic and civil institutions with frequent military coups consolidating the significance of the country as the religious one. In 1977, the Islamization by General Muhammad Zia-ul-Haq result in a strict construction of Islamic principles laid foundation of blasphemy rules. The Pakistan Penal Code now have a series of blasphemy crimes under 295A, 295 C etc. Though the blasphemy death penalty has never been imposed in Pakistan despite being on the books, 53 persons have been killed extra-judicially by vigilantes even before they got a fair trial on charges of blasphemy. There is no penalty for making a false allegation of blasphemy
The Concept of Digital Norms :
Digital norms are the standards of acting and talking online. They are not necessarily written laws but are dependent on culture, law, politics and technology. These norms are also heavily influenced by religion, state policy and the socio-political environment. Digital norms in Pakistan have been highly defined by the blasphemy laws of Pakistan, which consider it a crime to commit acts that are viewed as profaning or derogating to religion or religious leaders. Criticism of religion may be interpreted as free speech in most countries. In Pakistan it is charged as blasphemy, a punishable offence under Sections 295-298 of the Pakistan Penal Code which have severe punishments including the death sentence. With the internet becoming an important means of communication, the laws are also being translated to the internet whereby the manner of postings, commenting and sharing have been impacted.
Online Blasphemy: Digital Frontier:
The offense of blasphemy is speech, gesture, representation of any kind that insults Islam, the Prophet Muhammad, or any other sacred Islamic characters or sites. The internet has nearly 90 million users (2024) which has transformed platforms such as Facebook, and YouTube into environments of political communication, faith life and self-expression. The religiously-related reasons are the most-censored factor in Pakistan. Digital content has been subject to arousing scrutiny by the Prevention of Electronic Crimes Act (PECA) 2016. It was used to allow the authorities to censor websites, delete contents and even arrest people who are indicated as having posted harmful material, including those who are blasphemous or against the state. Pakistan Telecommunication Authority (PTA), regularly sends take-down notices and blocks websites which contradict with these unspecified moral codes. Example: Mashal Khan was a student in a university who was falsely accused in 2017 of posting blasphemous content on social media. He was killed by a mob prior to the investigation,  blasphemy was not found later by authorities. This is one of the tragic examples of how the accusations of blasphemy online are not about laws but they are about feelings, the mob mentality and the absence of a safety net.
Internet Censorship:
In spite of the demands of the internet freedom, the world sees an increase in online censorship by states on what can be accessed online in their territory. According to the Open Net Initiative, Pakistan has been reported to be among the states that limit access to particular material on the world wide web based on its social, political and religious aspects. Yet, the process of internet filtering in Pakistan is mostly sheer and is aimed at content considered either as threat to national security or as the incidence of blasphemy. The temporary block of Wikipedia over blasphemous material has put the issue of internet censorship in the country under the limelight. In the last ten years, Pakistan has blocked thousands of websites belonging to religious minorities, news sites, and even Wikipedia (on a temporary basis in 2023) on the basis of alleged publication of blasphemous material. TikTok has been banned several times on the basis of immorality. Three years (2012-2016) were spent in blocking YouTube on account of a blasphemous video posted outside the country. These acts have been repeated in pattern, anything online blurring the boundary of religious content to the state or society, is censored or deleted. These blanket prohibitions that get lifted later with little contribution only serve to hurt the sentiment of such international digital systems and ventures when it comes to operating in the nation.
The Cost of blasphemy Accusations:
In Pakistan, an accusation of committing blasphemy online can be harmful to the life of the blamed individual, even though a blamed might not have committed a crime. The digital accusations go viral most of the times especially on WhatsApp or Facebook followed by intimidations, demonstrations, arrests or even tragedies. This has led to a situation of fear where most users prefer to self-censor, discuss less controversial issues or simply not enter digital space. The Centre for Social Justice (CSJ) noted that since 1987 over 2,000 persons were charged and accused of blasphemy in Pakistan. Â Although the vast majority of these accusations were made offline, the trend is changing and increasingly they rely on online material tweets, WhatsApp statuses, or Facebook posts. A human rights and legal aid commission in Pakistan named as National Commission of Justice and Peace accused 774 Muslims and 760 of other minority religious groups with blasphemy in the past 20 years. Religious minorities and vulnerable individuals are discriminated against through online blasphemy cases as well. The blasphemy charge against Asia Bibi was an example that involved persecution of a religious minorities member under a blasphemy charge.
Pakistan is at cross roads of digital frontier. On the one hand, the government is stimulating the development of IT, computer literacy and Internet services. Meanwhile it is cracking down on what citizens can write on the internet and this includes anything related to religion. The problem is not about media itself but about pack of awareness among people regarding it. There should be balance approach to deal it. Blasphemous activities by individuals in the social media have to be prevented through the role of every single member of society. The potential of the Pakistani youth is immense and should be unlocked by ensuring that these youth are made to realize the logical and rational sides of complicated issues. It shall be necessary to conduct awareness programs in digital literacy and responsible online behaviour, on a regular basis, and invite discussions about the implications of hate speech and blasphemy.
Reconstructing Digital Norms:
The subject of blasphemy laws in Pakistan is contentious and the view of the masses is divided in two different categories. There is one camp which feels the laws are imperative and are essential to safeguard the feelings of the Muslims, given the fact that they respect the finality of the Holy Prophet (PBUH). The other camp feels that the laws are draconic, people with certain interests are taking an advantage, trying to attack primarily the minorities, and resolving individual vendettas and conflicts. These norms are not born in a day. These are established with time by governments, court, media and users. In case of Pakistan, the concept of religious sensitivity will always be there as a part of digital culture, but it should not compromise on justice, rights and security. Pakistan can build a safer Internet by investing in education about digital ethics and modern technology, as well as embracing open discussions to develop a more responsible online community rather than blanket censorship and heavy penalties. Secondly, the laws must never be employed as a weapon, the laws must be a device of justice. The internet must be full of connection and not insecurity.
Conclusion:
There is a strong segmentation in Pakistani society with regard to problem of blasphemy. The Pakistani cyber environment is highly religious, legal and political. Though they are based on the virtues of safeguarding religious feelings, online blasphemy laws are usually abused leading to fear, violence, and injustice. Censorship and fear currently dominate the construction of the digital norms in Pakistan, rather than rights and dialogue. However, it does not need to be that way. Respect and openness in the digital climate will create a culture of digital responsibility in Pakistan. The issue of blasphemy in the nation must be resolved and the suggestions regarding false allegation of the judiciary must also be followed. By changing the way laws are to be applied, through educating the population, encouraging digital responsibility, it is possible to drive and foster a form of digital culture where censorship of the internet is a measure of last resort, and not a matter of first response.
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