How Faith Based Organizations Contribute Or Hinder Development In Pakistan ? The Case Of Al-Khidmat Foundation

Modern categorization of ‘religious’ and ‘secular’ marginalized religion from development studies, practice, and policy (Wilkinson & Tomalin, 2023).[1] Recently, there has been a 'religious turn' in the development sector following the significant contributions of religious actors in development (Tittensor & Clarke, 2022).[2] The 'religious turn' suggests that religion and development are correlated and impact each other, particularly in the so-called Global South. This is evident in the emergent work of Faith-Based Organisations (FBOs) working for humanitarian development around the world.

FBOs manifest and exemplify the entrenched relationship between religion and development. They are non-profit and non-governmental organizations, inspired by faith values, or affiliated with religious ideologies or institutions, working for social development and international humanitarian assistance. Depending upon their size, scale, and geographical region, FBOs play a significant role in developed as well as developing countries like India, Nigeria, and Pakistan, in providing services in health, education, development of civil society, and socio-political issues (Iqbal & Siddiqui, 2008).[3] Despite playing a crucial role, I discuss how FBOs remained out of the development discussions because of their religious affiliations. In addition to the modern notions of secularization, FBOs remain at the margins of mainstream development due to perceived risks of proselytization, terrorism, and conservative approaches to development (Tittensor & Clarke, 2016).[4] This hindered the involvement of FBOs – and religion in general – in broader discussions on development. In turn, a deliberate gap emerged between religion and development.

Since the early 1990s, as FBOs have grown in size and number, religion is re-emerging as a central force that mobilizes communities for social welfare and development. The resurgence of religion in the modern world is what has been regarded as the ‘religious turn’ in development studies. In Pakistan, a country established on religious ideologies, religion remains a significant aspect of its socio-political fabric. It is estimated that almost one-third of the nonprofit sector in Pakistan is comprised of FBOs (Iqbal & Siddiqui, 2008).[5] Despite this, not much has been conceptualized about FBOs in Pakistan. The religious and faith-based approaches rooted in the development work of FBOs, and the lack of studies on this subject suggest the criticality of studying the relationship between religion and development in contemporary development studies.

This paper aims to explore the interactions between religion and development by studying the case of Al-Khidmat Foundation (AKF) – an international FBO in Karachi, Pakistan. Analyzing the case of AKF in Karachi, the paper looks at how FBOs draw on religious ideas and practices to inspire and carry out development work in local communities. In doing so, it also unveils the implications of faith-based approaches to development. I used qualitative research methods, particularly interviews with staff, beneficiaries, and academics affiliated with AKF, and site visits to understand the work of AKF. Using my primary and secondary research findings, I argue that AKF occupies a vantage position over ‘non-religious’ or mainstream development organizations, in terms of recruiting staff/volunteers and funding, due to their religious discourses and sentimental value. Kirmani & Zaidi (2010) suggested that religious affiliations allow AKF to reach the remotest areas in case of crisis and emergency – areas otherwise inaccessible or unnoticed by the state or other organizations. This is because religion remains at the heart of rural communities in Pakistan (Kirmani & Zaidi, 2010).[6] However, although recognized for its enhanced resources and access, I also criticize the conservative, proselytizing, and political approaches adopted by AKF.

My findings reveal that AKF observes blurred boundaries between instant charity and long-term development. Instead, of using funds and their advantaged access for capacity-building and sustainable development goals like establishing schools and income support programs, AKF prioritizes instant food charity and relief packs for their beneficiaries. Furthermore, AKF’s idea of development is rooted in patriarchal gender norms. For example, teaching home ethics to women in educational centers over scientific subjects. AKF centers are also utilized for religious preaching and gatherings, conveying the broader message of Islam. Considering its affiliation with a political party in Pakistan – “Jamaat-e-Islami”, AKF also adds to the political agendas through its welfare work. These characteristics of AKF contradict the mainstream discourse of development and hinder international legitimacy and funding on global levels.

Considering the above points, this paper presents both the advantages and disadvantages of adopting a faith-based or religious approach to development in the contemporary world. However, the pitfalls of the faith approach as seen in the case of AKF, do not necessarily call for the disregard of FBOs from development discourse and practices. Instead, I argue for a much more nuanced, strategic, and holistic approach to incorporating FBOs – and thus religion, into development, given the preexisting inseparability of religion and development in the Global South.

Olivia Wilkinson in her recent podcast discussed that religion has always remained central to public spheres. Likewise, there is enough evidence of religion's influence on everyday life. This is precisely why we need to move beyond the conventional question of “Why does religion matter?” and start thinking about the emerging complexities, opportunities, and challenges of religious engagement in humanitarian development. Through this case study of AKF, I emphasize the need for strategic religious engagement and mobilization of local faith actors for an inclusive approach to humanitarian development.

To conclude, this paper analyses AKF to highlight the challenges and opportunities of FBOs and religious engagement in development. In this way, it argues for an inclusive approach to development that incorporates religion – along with its opportunities and challenges – as an influential force and presents new questions and research areas on how to strategically achieve inclusive development goals. The paper thus relates to the international development and religion unit, particularly with its focus on how faith traditions contribute to the post-2030 development agenda.

[1] https://academic.oup.com/jhrp/advance-article/doi/10.1093/jhuman/huad013/7242331

[2] https://www.researchgate.net/publication/359373961_Epistemic_Violence_and_the_Rise_of_the_Pseudo-Secular_Islamic_FBO_in_the_Age_of_the_'Religious_Turn'_in_Development

[3] http://epapers.bham.ac.uk/1654/

[4] https://doi.org/10.4324/9781315589893

[5] http://epapers.bham.ac.uk/1654/

[6] http://epapers.bham.ac.uk/1596/