Elections 2024: Why did religious parties fail in KP?

The 2024 elections in Khyber Pakhtunkhwa (KP) marked a watershed moment as the Pakistan Tehreek-e-Insaf (PTI) clinched a resounding victory, firmly establishing its dominance in the region. This electoral triumph came at the expense of long-standing religious parties, notably the Jamiat Ulema-e-Islam Fazl (JUIF) and Jamaat-i-Islami (JI), which had historically held significant sway in the province.

Traditionally, JI had enjoyed electoral success in the northern parts of KP, particularly in the Malakand Division, while JUIF had garnered support primarily from the southern districts. However, the 2024 elections delivered a decisive blow to both parties, with voters across the province rejecting their platforms.

The failure of these parties to secure substantial votes in KP underscored a notable shift in the political landscape. Historically, they have wielded considerable influence in certain pockets of Pakistan, leveraging religious rhetoric to mobilise support. However, the evolving dynamics in KP signalled a departure from this trend, as voters increasingly turned away from traditional religious platforms.

The 2024 elections highlighted the changing priorities of KP’s electorate. While religious identity remains significant, voters demonstrated a greater willingness to prioritise issues such as education, healthcare, and infrastructure over what the religio-political parties had to offer.

Several factors contribute to this trend. One crucial factor is the evolving demographics of KP. With a growing young population, there’s a shift towards issues such as education, employment, and economic development, which might not align entirely with the agendas of these parties. As the electorate becomes more educated and aware, they prioritise governance and development over anything else.

Aziz Rehman, an esteemed educationist with a keen interest in the political landscape of religious parties in KP, offers insightful perspectives on why these parties struggle to garner support in the region. According to Rehman, the JI faces a fundamental challenge in being perceived primarily as a welfare and philanthropic organisation rather than a political entity.

While JI excels in initiatives such as blood donations, water supply schemes, and providing financial aid to widows and orphans, it fails to translate this goodwill into electoral success. Instead, it is often viewed as a vocal advocate for Muslims globally, particularly in regions like Kashmir and Palestine, leading many to see it more as a pressure group for the Muslim Ummah rather than a political force addressing local issues.

Rehman emphasises that the disconnect between JI and the electorate stems from its prioritisation of international issues over domestic concerns like inflation. Despite its efforts to champion Muslim causes worldwide, JI’s perceived neglect of local issues has led to disillusionment among voters who feel their immediate needs are being overlooked.

Furthermore, Rehman alleges that JI members often consider themselves more ‘pious’ and hence, distance themselves from the common populace. This attitude hampers JI’s ability to connect with ordinary citizens and further increases the divide between the party and the electorate.

Turning to the JUIF, Rehman underscores a prevalent perception of its leadership as primarily motivated by personal gains instead of public good. He asserts that many view JUIF leadership as one that often jumps sides based on the ‘opportunity’ the change provides. For example, the party’s involvement in the Pakistan Democratic Movement (PDM) government and then shifting over to PTI side when the new government did not provide it with ample perks can be perceived by many as self-serving, further eroding its credibility among the electorate.

Rehman contends that both JI and JUIF rely heavily on rhetoric centred around religious themes such as heaven and hell but fail to address the pressing issues faced by ordinary citizens. Their lack of a clear roadmap for resolving common problems beyond advocating for an Islamic system within a democratic setup undermines their credibility. Moreover, their purported commitment to simplicity and modesty, reminiscent of the Prophet and his companions, stands in stark contrast to the luxurious lifestyles enjoyed by leaders of these parties, breeding mistrust and scepticism among voters.

Zakir Khan, a prominent political commentator, offers a nuanced perspective on the electoral struggles of religious parties in KP. He acknowledges the significant role played by JI in promoting Islamic values and shaping societal norms in Pakistan. However, Khan argues that despite its efforts in Islamising society, JI has faltered in leveraging its influence to garner substantial electoral support.

The 2024 elections in Khyber Pakhtunkhwa (KP) marked a watershed moment as the Pakistan Tehreek-e-Insaf (PTI) clinched a resounding victory, firmly establishing its dominance in the region. This electoral triumph came at the expense of long-standing religious parties, notably the Jamiat Ulema-e-Islam Fazl (JUIF) and Jamaat-i-Islami (JI), which had historically held significant sway in the province.

Traditionally, JI had enjoyed electoral success in the northern parts of KP, particularly in the Malakand Division, while JUIF had garnered support primarily from the southern districts. However, the 2024 elections delivered a decisive blow to both parties, with voters across the province rejecting their platforms.

The failure of these parties to secure substantial votes in KP underscored a notable shift in the political landscape. Historically, they have wielded considerable influence in certain pockets of Pakistan, leveraging religious rhetoric to mobilise support. However, the evolving dynamics in KP signalled a departure from this trend, as voters increasingly turned away from traditional religious platforms.

The 2024 elections highlighted the changing priorities of KP’s electorate. While religious identity remains significant, voters demonstrated a greater willingness to prioritise issues such as education, healthcare, and infrastructure over narrow sectarian concerns.

Several factors contribute to this trend. One crucial factor is the evolving demographics of KP. With a growing young population, there’s a shift towards issues such as education, employment, and economic development, which might not align entirely with the agendas of these parties. As the electorate becomes more educated and aware, they prioritise governance and development over anything else.

Aziz Rehman, an esteemed educationist with a keen interest in the political landscape of religious parties in KP, offers insightful perspectives on why these parties struggle to garner support in the region. According to Rehman, the JI faces a fundamental challenge in being perceived primarily as a welfare and philanthropic organisation rather than a political entity.

While JI excels in initiatives such as blood donations, water supply schemes, and providing financial aid to widows and orphans, it fails to translate this goodwill into electoral success. Instead, it is often viewed as a vocal advocate for Muslims globally, particularly in regions like Kashmir and Palestine, leading many to see it more as a pressure group for the Muslim Ummah rather than a political force addressing local issues.

Rehman emphasises that the disconnect between JI and the electorate stems from its prioritisation of international issues over domestic concerns like inflation. Despite its efforts to champion Muslim causes worldwide, JI’s perceived neglect of local issues has led to disillusionment among voters who feel their immediate needs are being overlooked.

Furthermore, Rehman alleges that JI members often consider themselves more ‘pious’ and hence, distance themselves from the common populace. This attitude hampers JI’s ability to connect with ordinary citizens and further increases the divide between the party and the electorate.

Turning to the JUIF, Rehman underscores a prevalent perception of its leadership as primarily motivated by personal gains instead of public good. He asserts that many view JUIF leadership as one that often jumps sides based on the ‘opportunity’ the change provides. For example, the party’s involvement in the Pakistan Democratic Movement (PDM) government and then shifting over to PTI side when the new government did not provide it with ample perks can be perceived by many as self-serving, further eroding its credibility among the electorate.

Rehman contends that both JI and JUIF rely heavily on rhetoric centred around religious themes such as heaven and hell but fail to address the pressing issues faced by ordinary citizens. Their lack of a clear roadmap for resolving common problems beyond advocating for an Islamic system within a democratic setup undermines their credibility. Moreover, their purported commitment to simplicity and modesty, reminiscent of the Prophet and his companions, stands in stark contrast to the luxurious lifestyles enjoyed by leaders of these parties, breeding mistrust and scepticism among voters.

Zakir Khan, a prominent political commentator, offers a nuanced perspective on the electoral struggles of religious parties in KP. He acknowledges the significant role played by JI in promoting Islamic values and shaping societal norms in Pakistan. However, Khan argues that despite its efforts in Islamising society, JI has faltered in leveraging its influence to garner substantial electoral support.

Echoing the sentiments of Aziz Rehman, Khan contends that both JI and JUI often prioritise issues that fail to resonate with the public, particularly the younger generation. He emphasises the importance of addressing issues of public interest to engage voters effectively. Khan cites the example of Hafiz Naeem-ur-Rehman, the Emir of JI in Karachi, who successfully attracted voter interest by focusing on pressing local concerns.

According to Khan, when religious parties shift their focus to issues that directly impact the lives of ordinary citizens, such as infrastructure development, education, and healthcare, they are more likely to gain traction among voters. By highlighting these issues, parties like JI can demonstrate their relevance and responsiveness to the needs of the electorate.

The electoral setback experienced by parties like JI and JUIF is a compelling wake-up call for them and necessitates a thorough reassessment of their strategies and a concerted effort to re-establish a meaningful connection with the aspirations of the electorate. Failure to adapt to the evolving political dynamics poses the risk of their further marginalization and irrelevance not just in the province but in Pakistan’s political milieu.