E/CN.4/1992/52 page 76 62. On 2 January 1991, the Government of Pakistan sent the following reply to the Special Rapporteur's communications: "1. The Ahmadiyya issue has a century-old history. The problem arose when a group of persons led by Mirza Chulam Ahmad denied the finality of Prophet Muhammad (Peace Be Upon Him) which, after the unity of God, is a fundamental tenet of Islam. Its denial led to violent agitations against the Ahmadiyya community in 1953 and in 1974. The matter was deliberated upon in the legislature and consensus of the nation was arrived in shape of an amendment in the Constitution through a unanimous vote of the National Assembly in 1974. This amendment had two objects viz: (a) To safeguard the religious sentiments of Muslims (the overwhelming majority of the population); (b) To protect the Ahmadis from any adverse reaction arising from what had been historically regarded as a repudiation of a fundamental belief of the Muslims. 2. Undoubtedly the controversy between the Ahmadis and Muslims continues to be emotive, but strong statements made by individuals in a religious context are not to be taken as the policy of the Government of Pakistan. The complaints and concerns of the Ahmadiyya community are based evidently on presumption rather than fact. The allegation concerning persecution of Ahmadis is totally baseless. 3. The Ahmadis as a non-Muslim minority have been accorded all the rights and privileges guaranteed to minorities under the Constitution and laws of Pakistan. Some religious practices of the Ahmadis, which are similar to those of the Muslims, arouse resentment among the latter and thus pose a threat to public order and safety. Consequently, the Government had to take certain legislative and administrative measures so as to maintain sectarian peace. The restrictions contained in Ordinance XX are in accordance with the spirit and provisions of international human rights guaranteed under Pakistan's Constitution and laws. The substantive impact of the restraints in Ordinance XX applies only to the public exercise of certain religious practices. 4. The exercise of a right is never absolute. The International Covenant on Civil and Political Rights, while proclaiming the freedom of religion or belief in article 18, stipulates in paragraph 3 of the same article that: 'Freedom to manifest one's religion or belief may be subject to such limitations as are prescribed by law and are necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others.' 5. This condition is repeated in paragraph 3 of article 1 of the Declaration on the Elimination of All Forms of Intolerance and Discrimination Eased on Religion or Belief. In the same spirit, the Constitution of Pakistan provides in article 20 that: