Saqib Khan Political Complete Thesis.Pdf

GENESIS AND MANIFESTATIONS OF MILITANT RELIGIOUS EXTREMISM: EFFECTS AND REPERCUSSIONS IN PAKISTAN 2001-2013 THIS THESIS IS

SUBMITTED TO THE UNIVERSITY OF THE PUNJAB IN FULFILMENT OF THE REQUIREMENT FOR THE DEGREE OF DOCTOR OF PILOSOPHY

SAQIB KHAN ROLL NO.02 Session: 2012-2016 Supervisor PROF. DR. UMBREEN JAVAID

DEPARTMENT OF POLITICAL SCIENCE UNIVERSITY OF THE PUNJAB Department of Political Science

This thesis is submitted in partial fulfillment of the requirements for the award of Degree

Ph.D in

Genesis and Manifestations of Militant Religious

Extremism: Effects and Repercussions in Pakistan 2001-

2013

Supervisor Submitted by

PROF. DR. UMBREEN JAVAID SAQIB KHAN

H.E.C. Nominee Roll No. 02

Department of Political Science Ph.D

University of the Punjab, Lahore Session: 2012-2016

Department of Political Science

University of the Punjab,

Lahore

DEDICATION

My Father, Ch. Nasrullah Khan Warraich

My Mother and My Niece Fatima

I, Saqib Khan bearing Roll No. 02, and a student of Ph.D in Department of Political Science, University of the Punjab, for the session 2012-2016, hereby declare that the matter produced in the thesis titled “ Genesis and Manifestations of Militant Religious Extremism: Effects And Repercussions In Pakistan 2001-2013”, is my own work and has not been printed, published and submitted as research work, thesis or publication in any form in any university, research institution etc. either in Pakistan or abroad.

______Dated Signature of Deponent

CERTIFICATE

This is to certify that the research carried out in this thesis is an original work. I have personally gone through all the material reported and certify its correctness. Material included in this thesis has not been submitted in partial or full for the award of any other degree from any other institution. I endorse its evaluation for the award of Ph.D. degree through official procedure of the university.

PROF. DR. UMBREEN JAVAID

TABLE OF CONTENTS

Sr. No Page No List of Maps Xi List of Tables Xii List of Figures Xiii Acronyms Xiv

Glossary Xviii Acknowledgement Xx Abstract Xxii Introduction 01 Literature Review 04 Statement of the Problem 16 Research questions 17 Research objectives 17 Significance of research 17 Research Methodology 18 Research Plan 19 Chapter One CONCEPTUAL DEVELOPMENT OF 21-64 RADICALIZATION AND MILITANT RELIGIOUS EXTREMISM 1.1 Radicalization 21 1.2 Theories of Radicalization 23 1.2.1 Identity Theory 23 1.2.2 The Convey or Belt Theory of Radicalization 23 1.2.3 Terror Management Theory 24 1.3 Extremism 24 1.4 Militant Extremism 25 1.4.1 Different Perspectives on Militant Religions Extremism 26 1.5 Religions extremism and Militantt religions Extremism: A comparative 27 analysis 1.6 Genesis of Religions Extremism 27 1.7 Western and Muslim Thinkers views about Religion and Politics 29 1.8 Essence of Islamic System 33 1.8.1 No room for extremism in Islam 36 1.8.2 Link between Religious Discourse and Militant religions 39 extremism 1.9 Militant Religions extremism and ideology of Pakistan 39 1.10 Jihad and Sectarianism 40 1.11 Anti-American and Anti-Western Radicalism 41 1.12 Militancy and Religions extremism 41

1.13 Manifestations of Militant Religious Extremism 47 1.13.1 Terrorism 47 1.14 Secularism vis-a-vis Religious Extremism 52 1.15 Categorization of religious extremism in Pakistan 53 1.16 Systematic Diagram of Militant Religious extremism in Pakistan 54 1.16.1 Explanation of the Systematic Diagram of Militant Religious 58 extremism in Pakistan Chapter Two POLITICAL ISLAM: A RISING FORCE SINCE 65- 103 ITS INDEPENDENCE 2.1 Idea behind the creation of Pakistan 65 2.1.1 Muslims were accused for revolt Against the British 65 2.1.2 Rise of Muslim Nationalism 66 2.1.3 Muslim Nationalism Manifested in two forms 67 2.2 Establishment of Muslim League 68 2.2.1 Failure of joint front of Muslim League and congress for 69 Constitutional rights 2.2.2 Allama Iqbal’s attempts to reconcile two faces of Muslim 69 Nationalism 2.3 Rule of Congress Ministries destroyed hopes of coexistence of Hindus and 70 Muslims 2.4 Adoption of Pakistan Resolution March 1940 and Movement of Pakistan 72 2.4.1 Jinnah did not want a separate homeland for the Muslims 73 2.4.2 Whether Jinnah and Allama Iqbal wanted to achieve a religious state 74 2.5 Part – II Growth and development of Religious extremism in Pakistan (1947- 78 2001) 2.5.1 Idea of Pakistan was tempered 79 2.5.2 Adoption of objective resolution 1949 by Constituent assembly 80 2.5.3 Slogan of Islamization could not attract East Pakistan 81 2.5.4 Failure of Khatam-i-Nabuwat Movement 82 2.5.5 Islamization of Constitution of Pakistan 83 2.6 Progressive Islam under Ayub Khan 83 2.7 Separation of East Pakistan 84

2.7.1 With separation of East Bengal identity of Pakistan was questioned 85 2.7.2 Islamization of Politics after Dhaka Fall 86 2.7.3 Bhutto’s Policy of appeasement toward Ulema increased their power 87 2.7.4 Ulema started Nizam-e-Mustafa movement against Bhutto 88 2.8 Polity and Islam under General Zia ul Haq 89 2.8.1 Process of Islamization under General Zia 90 2.8.2 Enforcement of Huddod Punishments 90 2.8.3 Establishment of Sharia Courts 91 2.8.4 Qanoon-e-Shahada Act, 1984 92 2.8.5 Zakat and Usher Ordinance 1980 92 2.8.6 Blasphemy laws increased 92 2.8.7 Zia playing havoc with people’s democratic right and independence 93 of institutions 2.8.8 Militarization of Islam by General Zia 95 2.9 Madrassas were established to spread militancy and hatred 97 2.9.1 Zia’s Policy of cleansing Islam from impurities 97 2.10 Zia’s Politics was not Islamic 98 2.11 Stages of Militant Religious extremism in Pakistan 99 Chapter Three REASONS OF MILITANT RELIGIONS 104-149 EXTREMISM IN PAKISTAN 3.1 Socio-cultural Reasons 104 3.2 Religious and Ideological Reasons 110 3.2.1 Sectarian Environment in the religious Institutions of learning 110 3.2.2 Political use and misuse of religion 110 3.3 Political Reasons 114 3.4 Economic Reasons 117 3.5 Survey on causes of Militant religion extremism in Pakistan 120 Population Sample

3.6 Explanation of the Survey 129 3.7 External Reasons 129 3.7.1 Role of Iran and Saudi Arab as External Reasons 131 3.8 Political and Radical Manifestations Of Religious Discourse In Pakistan 133

3.8.1 The Larger Religious Discourse 133 3.9 Pakistani Taliban 137 3.10 Punjabi Taliban 137 3.11 Religious-political Parties: Agendas & Objectives 138 3.12 Militant and Sectarian Manifestations 140 3.13 Security Threats and Challenges due to Militants and sectarian groups 141 Chapter Four PARTNERSHIP IN WAR ON TERROR AND 150- 188 MOUNTING MILITANT RELIGIONS EXTREMISM IN PAKISTAN 4.1 The Incident took place on 9/11 150 4.1.1 Whole world supported USA against Al Qaeda: 150 4.1.2 Pakistan came under immense international pressure 151 4.1.3 Pakistan became an ally of USA in its war against terrorism 151 4.1.4 USA led NATO Forces attacked Afghanistan 153 4.1.5 Merits of Pakistan's becoming an ally of USA 153 4.2 Pakistan's troubles increased after becoming Ally of USA 155 4.2.1 Pakistan became victim of terrorism 155 4.2.2 Militant Organizations began to target Pakistan 156 4.3 Enlightened Moderation Failed 158 4.4 Pakistan is facing four kinds of militancy 159 4.4.1 Lal Masjid Operation and resultant backlash: 159 4.4.2 Tehrik-i-Nafaz-i-Shariat-i-Mohammadi reactivated 162 4.4.3 Failure of Peace deals with militants 163 4.5 Economic Problems 166 4.6 Failures to achieve State goals: 167 4.7 Pakistan’s effort to attain Strategic Depth in Afghanistan failed 167 4.8 Pakistan’s relationship with US get soured 169 4.9 Parity with India proved a wild goose chase 175

4.10 What went wrong with the foreign policy of Pakistan: 178 Chapter MILITANT RELIGIOUS EXTREMISM: THE WAY 189- 225 Five FORWARD 5.1 Militant Religious Extremism: The way forward 189 5.2 Ideology of Pakistan must be done away with 192

5.3 Relationship with India must be strengthened 193 5.4 Curricula must be revised to cleanse it from biased ideologies 194 5.5 Islam must be liberated from the clutches of militants 196 5.6 Policy makers must convey that Pakistan is not a gun for hire 205 5.7 The West should be acquainted with the sensitivities of the Muslim World 206 5.8 State must discontinue the policy of using militancy as strategic asset 207 5.9 Madrassa reforms 208 5.10 Government should patronage people with moderate thinking 210 5.11 Good relationship with India is prerequisite to eliminate militancy 211 5.12 State should take responsibility to enforce Law and Order 214 5.13 Government should allocate resources for elimination of poverty and 218 corruption 5.14 Politicians need to rectify their blunders 220 Chapter Six CONCLUSION 226-243 Bibliography 244-262 Appendix

LIST OFTABLES Sr. No

Page No 1. Different Perspectives on Militant Religious Extremism 26 2. Survey on causes of Militant religion extremism in Pakistan Population 120 Sample

3. Qualification 120 4. Drone Attacks and Its Results 171

ACRONYMS

Aiml: All India Muslim League

AL: Awami League

ANP: Awami National Party

APAML: All Pakistan Awami Muslim League

APJAML: All Pakistan Jinnah Awami Muslim League

CAD: Constituent Assembly of Pakistan, Debates

CAP: Constituent Assembly of Pakistan

CENTO: Central Treaty Organization

CID: Criminal Investigation Department

CII: Council of Islamic Ideology

CML: Council Muslim League

CMLA: Chief Martial Law Administrator

ConML: Convention Muslim League

COP: Combined Opposition Parties

CPC: Criminal Procedure Code

CSP: Civil Service of Pakistan

DAC: Democratic Action Committee

EBDO: Elective Bodies Disqualification Order

EPAL: East Pakistan Awami League

EPAML: East Pakistan Awami Muslim League

EPML: East Pakistan Muslim League

FATA: Federally Administrated Tribal Area

FCR: Frontier Crimes Regulation

GHQ: General Headquarters

IJI : Islami Jamhoori Ittehad

ISI : Inter Service Intelligence

JeM: Jaish-i-Mohammad

JI: Jamat-i-Islami

JIP: Jammaat-i Islami Pakistan

JUI: Jamiat-i-Ualma-i-Islami

JUI(H): Jamiatul Ulama-i Islam (Hazarvi Group)

JUP: Jamiatul Ulama-i Pakistan

KPK: Khaber Pakhtunkwa

KSP: Krishak Sramik Party

LeJ: Leshkar-e-Jahangi

LeT: Leshkar-e-Taiba

LFO: Legal Framework order

MAAG: Military Assistance Advisory Group

MCA: Member of the Constituent Assembly

MEDO: Middle East Defence Organization

MJUI: Markazi Jamiatul Ulama-i Islam

MLA: Martial Law Administrator

MLO: Martial Law order

MLR: Martial Law Regulation

MNA: Member of the national Assembly

MPA: Member of the Provincial Assembly

MQM: Mohajir Qaumi Movement

MRD: Movement for Restoration of Democracy

NAD: National Assembly of Pakistan, Debates

NAP(B): National Awami Party (Bhashani Group)

NAP(W): National Awami Party (Wali Khan Group)

NAP: National Awami Party.

NATO: North Atlantic Treaty Organization

NDF: National democratic Front

NEFA: North-East frontier Agency

NIP: Nizam-i Islam Party

NPT: Natinal Press Trust

NWFP: North-West Frontier Province

OGL: Open General List

OSD: Officer on Special Duty

PAF: Pakistan Air Force

PCO: Provincial Constitutional Order

PDM: Pakistan Democratic Movement

PDP: Pakistan Democratic Party

PML (N): Pakistan Muslim League (Nwaz)

PML: Pakistan Muslim League

PNA: Pakistan National Alliance

POW: Prisoners of War

POW: Prisoner of War

PPA: Pakistan Press Association

PPL: Progressive Papers Limited

PPP: Pakistan People’s Party

PRODA: Public and Representative Offices (Disqualification) ACT

QML: Qayyum Muslim League RCD: Regional Co-operation for Development

RSSS: Rashtriya Sawam Sevak Sangh

RTC: Round Table Conference

SAC: Students Action Committee

SEATO: South East Asia Treaty Organization

SKMPPMM: Sindh-Karachi Mohajir- Punjabi-Pathan MUtahidda Mahaz

SSP: Sipah Sihaba Pakistan

SUF: Sindh United Front

TNSM: Tehrik-i-Nifaz-i-Shariat Mohammadi

TTP: Tehrik-i-Taliban Pakistan

UPP: United Press of Pakistan

GLOSSARY Ahl-I Hadith: A sub-sect of the Sunni school of thought that was formalized into an organization in the late nineteenth century.

Ahmadi: follower of Mirza Ghulam Ahmad

Ain: Constitution

AL: Awami League

Alim (pl.ulama): Scholar, expert in Islamic law

Amir: Leader/President

Anjuman: organization/ Party

Awami: people’s

Batai: distribution Brelvi: A sub-sect of he Sunni school of thought who are influenced ny the thoughts of Maulana Ahmad Raza Khan of Bareilly.

Darbar: court Deobandi: A sub-sect of the Sunni school of thought. Those ulama and their students who are educated at the Darul Ulum at Deoband or at an institution established by them.

Fatwa: religious-legal opinion

Idul Fitr: Muslim Feast/Festival after Ramzan

Ittehadul Muslimin: Muslim Unity

Jamaat: Party, Association, Group, Community

Jamiat: Organization, Party

Jamiyat: Student wing of Jamiat-e-Islami in colleges and Universities Jamiat-I Hizbullah: Party of Allah

Jamiatul Ulama: Organization of scholars Celebration xviii

Jihad: striving, holy war Jirga: jury, a bench of judges Khudai Khidmatghar: Servant of God Kufr: indfidelity, apostacy

Lashkar: Army

Madrassa: Islamic school

Majlis: council, organization

Majulis-i shura: consultative committee, advisory council

Majlis-i shura: consultative committee, advisory council

Majlis-i Ahrar: organization of Free persons

Maulvi: Learned person

Alama-i Islami: Islamic World Organization

Mujtahid: free use of the basic sources of law

Mahaz: United Islamic Front

Quaid-i Azam: Great Leader

Shaheed: martyr

Shahi Jirga: Grand Assembly

Shariat: path, Islamic law

Sunnah: Triditions of the Holy Prophet (PBUH)

Tabligh: missionary work, preaching

Tehsil: an administrative unit

Ukhuwwat-i Islami: Islamic Brotherhood

Ulama: see alim

Zakat: one of the five pillars of Islam, two and a half per cent of annual profits to be given in charity to the glass of people specified in the Quran

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ACKNOWLEDGEMENT

This acknowledgement consists of few words of appreciation and gratefulness to all those who have extended their support, suggestions and cooperation to me in all possible ways during the course of my research work. It gives me immense pleasure to express my heartfelt gratitude and sincere thanks to my supervisors Prof. Dr Umbreen Javaid and Prof. Ian Talbot for their constant guidance throughout the work. Their encouragement during the periods of difficulties and pragmatic approach to problems in the course of this investigation is worth remembering. Their inspirational guidance and directions were extremely instrumental in improving the quality of my work. They have been a constant source of inspiration to me particularly in my endeavor of higher studies. I spent almost six months in University of Southampton, England under the supervision of Ian Talbot. I am indebted to the School of Humanities in Southampton University, Hartley library in Southampton, Center for South Asian Studies in University of the Punjab, Main library and political Science Library Lahore, for having evolved the research environment which culminated in me a sense of sincerity and hard work. I also thank all the faculty members of the Centre for their helpful and inspiring attitude towards solving my problems. Specially I would like to thank Prof. Dr. Iram Khalid, Prof. Khalid Javaeed Makdoom, Prof. Dr Tahir Kamran, Director General Finance Ch Ajmal Gondal, Prof. Dr Khalid Manzoor Butt, Madam Mussarat Javeed Cheema, Dr. Rashid Khan, Senior Research Fellow Mrs Marium Kamal, Madam Fauzia Ghani, Madam Gulshan Majeed and Deputy Commissioner Misbah Noreen as they guided me throughout my Ph.D. coursework and research. I owe much to Center for South Asian Studies at the University of the Punjab and Government College University, Lahore. My sincere thanks to all the writers and authors whose work I have referred in this dissertation and also to the Librarian of University of Southampton and University of the Punjab. I am highly indebted to a number of people for helping me during my research work. I am really obliged to my classmates for their help during the most urgent hours. Again, I would like to thanks my friends particularly Prof. Syed Yasir Usman, Lehrasip Hayat, Usman Akhtar Chatha, Akhlaq Tarar (ASP) for taking time out to read this dissertation and help me in all ways they could. Last but not least, I would like to pay my sincere gratitude to my family for being with me at each and every moment and bearing all that I have been going through. I am grateful to my parents for their relentless care, support and understanding. I also extend my heartfelt thanks to my brother Khurram Shahzad Warraich, Ghulam Muhammad Sarfraz and my uncle Ch Manzoor Warraich, and my cousin Hassan Warraich, Shahzeb Gondal for their heartily support and inspiration in every moment. SAQIB KHAN

ABSTRACT

Genesis of militant religious extremism in Pakistan can be traced from the birth of Pakistan. Before partition Islam was a popular slogan and thought to be the foundation of new country. Although Pakistan was created for the Muslims of Sub-continent but the aim was not to make it a theocratic state as all its founding members were secular and progressive in approach. The prime objective was to make a separate land for the Muslims where they could establish a social welfare state for their economic and social progress, but later years saw a gradual transformation towards attainment of radical and orthodox Islamic state. The reasons for this shift were numerous ranging from instability of political institutions, economic chaos, military intervention, power game of religious cum political entities in the national arena and international factors etc. The period of Zia’s military regime (1977-1988) had proved to be a vital phase for planting, spreading and flourishing of religious extremism, radicalization, sectarianism and intolerance. Militant religious extremism got a boost after Soviet invasion in Afghanistan. After defeat of Soviet Union, USA withdrew from the region without disarming or integrating Islamic militants into mainstream. Pakistan saw in these militants a strategic asset for achieving state goal of becoming regional power as they could be used to counter the superior power of India. The alliance went well till the incident of 9/11 took place. After 9/11 Pakistan had to sever its links with the militants, as it became a partner of USA in its war against terrorism. It banned militant organizations, arrested their members. The crackdown against militants was retaliated by them and they made Pakistan a battlefield by rocking it

with suicide bombings and sectarian killings. Pakistan army launched many operations against militants in Khyber Pakhtunkhwa and cleared many areas but could not defeat militants. Pakistan has become a worst victim of terrorism, militancy and extremism. This study has explored how a peaceful and a moderate state has turned into a radical and a militant extremist country. The current rising extremism has completely damaged the society of Pakistan which has now turned into an intolerant and a fragmented one. The research further looks into the effects and repercussions of militant extremism on the internal and external security of Pakistan.

xxii

Introduction The origin and foundations of militant religious extremism in Pakistan are a byzantine mix of national, regional and international influences resulting in a complex scenario. The extremists have multiplied as a result of improved organization, and comparative inaction of government to counter them. The Afghan war of the 1980s supported and assisted by the West as a proxy war against the Soviet Union, saw the appearance and promotion of pan-Islamic militancy. Islam as a religion was used to tie together masses, worldwide Muslim support. Since Pakistan’s establishment as a distinct state in 1947, Pakistan has struggled with the connotation of its identity. General Zia who tumbled the government of Z. A. Bhutto in 1977, used Islam to validate his rule. Extended military interferences in politics led to an insecure political system. Ethnic differences and nationalist movements further deteriorated it. In such surroundings, parties were estimated as the shields of national identity based on Islamic standards, temperate political forces were considered as an intimidation to Islamic identity of Pakistan. General Zia's government was in need of some ideology to legalize its rule and nothing can better serve the purpose than Islam. During the cold war USA was interested in the end results of Afghan war. The USA strategy was to arouse religious passions of the people of area to fight Jihad against godless Communist. General Zia ul Haq fought a proxy war against the USSR by creating Mujahedeen to fight against USSR. Zia governed the country in the name of Islamizing Pakistani state and society for 11 years until his death in an air crash in 1988. Zia regime got strength out of Afghan war. It received foreign funding for fomenting resistance in Afghanistan through Jihadi outfits. Zia regime saw the exponential increase in militant religious extremism and terrorism in Pakistan. Pakistan is facing serious challenges of terrorism which are complex, difficult and multifaceted and these have trapped the state like octopus. One of the forms of terrorism is ethnic terrorism. Now-a-days various sub-nationalities are fighting for recognition of their proper identity, and rights within the federation. They are frustrated by the supremacy of Punjab in the state affairs. Exploitation of their natural resources, poverty, cultural and social issues also plays an important role in watering their feelings of anger and alienation. Another form of terrorism relates to separatist movement and is vividly showing its affects in Baluchistan. The separatists are using violent activities to make their voices heard. They are active in sabotaging state sponsored development activities in Baluchistan. Another type of terrorism is sectarian in nature which is on the rise in the present scenario. It started to develop during the Zia’s period that supported and spread Deobandi sect of Islam in Pakistan with the Saudi money. Saudi Arabia was interested in spreading its own puritanical version of Islam i.e. Wahhabism and it felt threatened after Shia Islamic revolution of Iran in 1979. Madrassas were established on sectarian lines that taught that only their sect on the right path and all others should be eliminated. The results of patronage at the state level of these madrassas was the rise of various anti Shia militant outfits like Leshkar-i-Taiba, Leshkar-i-Jahangvi, Sipah Sihaba Islam etc. Sectarian terrorism has affected all parts of the country, but the concentration of such terrorists is in Karachi, Quetta and northern and southern areas of Punjab.

Jihadi terrorism is the most lethal and pervasive form of terrorism and is actually posing real threat to national security of the country. These terrorists use Jihad as a tool to achieve their aims. Their purpose is to fight against the forces of imperialism and their allies. They were active in Afghanistan during USSR invasion but did not disband after its withdrawal as they changed their purpose to the supremacy of Islam. After 9/11 incident they targeted Pakistan owing to its alliance and active support towards West for fighting war on terrorism. Almost all such terror activities and terrorists got their sanction from religious seminaries which exist in abundance throughout the country irrespective of urban or rural areas. The motive of terrorists of all shades (except separatist terrorism) is to achieve political power through enforcing their religious beliefs and to prevent Pakistan from becoming a progressive and modern country. All it is happening due to bad governance, foreign intervention and the madrassas culture. The extremism sanctuaries are present in every nook and corner of the country in the form of madrassas. These religious institutions are playing a prominent role in political and social spheres of Pakistan. As has been earlier mentioned that Mujahidin were not disbanded after USSR withdrawal, instead they began to participate in violent activities in the name of imposing Islamic system in Afghanistan. Pakistan was interested in using militants against rival India in time of need therefore their sanctuaries in Tribal areas of Pakistan were not destroyed. The militants increased in power and number under state patronage. All this went well until 9/11 incident. The twin towers of World Trade Centre were destroyed by Muslim extremists established in Afghanistan. USA realized that the monster it had created to destroy Soviet Union has gone out of proportion. It immediately declared war against terrorism and Pakistan became a front line ally of USA. Taliban regime was dislodged in December 2001 but long term purpose i.e. to dislodge Taliban and al Qaeda in Afghanistan and Pakistan, and to permanently destroy their capacity to terrorise the world has not yet achieved. The wave of terrorism started in the country after the American attack on Afghanistan. The terrorists began to retaliate the infidelity of Pakistan as it was playing a role of front line state against terrorism. They are fighting USA and its allies by using the narrative of jihad against the enemies of Islam. Pakistan is burning in the fire of militant religious extremism. This phenomenon has destroyed the peace of land. No one is feeling secure here. After become front line ally of USA, Pakistani institutions, its government machinery, religious places, educational institutions and civil society at large has come under attack. Thousands of people including former Prime Minister Benazir Bhutto died in terrorist attacks. Security training institutions have become the favourite targets of these terrorist outfits. General Headquarter of army in Rawalpindi has been attacked. The responsibility of most of these attacks has been accepted by Tehrek-i-Taliban Pakistan. This outfit came into view during war on terrorism in Afghanistan in 2007. The religious minorities especially Shias have been attacked time and again. All these events have made Pakistan an extremely unsafe place to live. Under these circumstances Pakistan has lost local as well as foreign investors. Economy of the country has been ruined. No one is ready to invest in this situation of uncertainty. Unemployment and poverty has increased manifolds. Pakistan is facing loneliness in the comity of nations. The world considered Pakistani establishment a major culprit in 20

the whole fiasco. This not only destroyed Pakistan’s economic relations with the other countries, its stand on Kashmir has also weakened. India proved successful in forwarding its point of view that Pakistan is fomenting terrorist activities in Kashmir. Pakistan has suffered a lot in the name of militant religious extremism. Repercussions of employing militancy as strategic tool are proving detrimental. After 9/11 government and military establishment in Pakistan had taken U-turn in their policies towards Taliban. It is fighting a war against religious militancy and has lost thousands of people. Its economy has destroyed and it has failed to achieve its foreign policy goals. Its stand on Kashmir lost every support that it ever had. Despite all this, the outer world is viewing the state with suspicion. Osama Bin Laden, the Al Qaeda head was killed in May 2012 in Abbottabad Pakistan but the goal is yet far away. Pakistan’s society is now facing the problem of extremism, militancy and terrorism and it’s mainly due to cause and effect relationship. The remote causes are political and economic instability, use of religion in politics, foreign intervention, and leadership crisis and the effect is widespread militancy, terrorism and militant religious extremism. Literature Review In order to understand the theory of “Militant Religious Extremism’’ various books, research journals were consulted. • Ahmad (1999): The book describes the meaning and ideology of Islam in the context of the contemporary problems which Muslims are facing due to the global movement of Islamic resurgence. Islam is a religion of peace it preaches cooperation and peaceful relations with the non-Muslims who do not threaten the existence of Islam. It provides guideline regarding all fields of life. Islam stands for a commitment to surrender one’s will to the will of God and thus to be at peace with the creator and with all that has been created by him. Jihad is one of the major tenets it means doing effort to achieve something it is allowed only when there is no other way of ensuring your existence but it can be initiated only by a Muslim ruler while general public can participate in it when the government in a Muslim country admits its incapacity to defend the borders and thus invites general public to participate in a battle, shoulder to shoulder with regular army. Ahmad, K. (1999). Islam Its Meaning and Message. Lahore: The Islamic Foundation. • (Javaid, 2013) Dr. Umbreen Javaid analyzes the phenomenon of extremism its genesis and effects of religious extremism in Pakistan. According to the author the genesis of religious extremism dates back to the creation of the country. Before the partition, the religious parties violently opposed the idea of division but later on they

tried to get political power in the new country by exploiting religion. Pakistan was created by secular forces but to gain their interests, religious parties tarnished that image by false propaganda unfortunately the military establishment for their power politics, supported such entities and gave them full space to play their dirty role. Later international events infused vigor in their efforts and out of these the invasion of USSR into Afghanistan and Islamic Revolution of Iran in 1979 are the most important. Pakistan under Zia’s rule adopted orthodox and rigid policies and promulgated the narrow and conservative version of Islam. Saudi Arabia and CIA both used Pakistan for their objectives---Saudi for curtailing influence of Shia Muslims and CIA for containing communism towards Central Asian States. Mushroom growths of religious ceremonies were opened throughout the country and the sole purposes of those were to promote hate speech and rigid and extremist views. These centers recruited, trained and finance terrorists and extremist organizations. Such radical ideology penetrated into civil and military institutions and chaotic condition was and still is present there. But the foremost role was and is played by madrassas which are actually not the place of education or salvation but factories of extremist and terrorist ideology and humans. Presently, in Pakistan the situation is very dreadful and gruesome. All form of extremism is prevalent ranging from sectarian to social and economic one. The sole purpose of this religious extremism is to drag the country into medieval ages and for curb this all nation has to take stand against such devil forces. Javaid, U. (2013). Pakistan Fights Extremism and Terrorism. Lahore: Vanguard Books. • (Nojumi, N. 2002) Neamotollah said that in 1994 the rise of Taliban in Afghanistan was an unanticipated event. The ex-military officers of the Afghan military play avital role in the formation of the Taliban movement. In history Afghanistan was never controlled by the theologians or religious leaders for the formation of a pure Islamic State. This is a strange development in the history of Afghanistan. The Taliban supreme leader has a mixture of political and spiritual status in the Taliban high council as well as in the affairs of the people. The Taliban political ideology plays a significant role to address the issues of government, election and political participation in Afghanistan. In chapter sixteen the author describe very interestingly that how the Taliban define legitimacy and authority. General Zia’s was successful in solving the conflict over the Durand line and the issue of Pushtonistan under the banner of the Islamic brotherhood and the establishment of a friendly government in Afghanistan. The issues of patriotism, political independence and nationalism would

lose their meaning; the solidarity of the Muslim brotherhood would be the main concern. General Zia were invested in Hizb-e-Islami which led by Gulbadin Hekmatyar as the closest regional ally for the movement. General Zia was not interested Pas-Islamic movement in Pakistan and Zia resected the existence of such political force Pakistani soil. But Zia supported the Afghans leader who believed in Pan-Islamic movement and Pakistani agencies were involved in the killing of those Afghans leader who were against these movements. Nojumi, N. (2002). The Rise of the Taliban in Afghanistan Mass Mobilization, Civil War, and the Future of the Region. New York: Palgrave. • (Raswan, 2012) Shivani said that terrorism is very complex to define. In her book she gives many definitions and manifestation terrorism. “Terrorist may use religion or religious terminology like Jihad or Dharma Yuddh or holy war but their objective may have nothing to do with religion teachings as such “Osama bin Laden’s being a Muslim criticizes for conducting Islamic Terrorism but his act are not represent the Islam. Even if any prominent religious scholar written or oral declaration (Fatwa) had issued such an opinion that justified the attack, it would not have been binding on all Muslims. Moreover, the Koran clearly lays down that killing of any one person without a just came amounts to killing whole humanity and saving one person’s life amounts to saving entire humanity. This is truly humanistic and spiritual dimensions of Islam. Killing hundreds and cannot qualify for being a religion act any stretch of imagination. It is more of the act of radicalism. Raswan, S. (2014). Cross Border Terrorism in India: with References to International Regime. New Delhi: Rohan Vij Books.

• (Lohia, 2014) in his book cross border terrorism road block to peace initiative said that cross border terror is a bigger threat than ISIS. The emergence of radical Islamist groups in Kashmir over the last decade added a new dimension to the ongoing conflict in the region. The author describes the organization, ideology and development of Islamist groups active in Kashmir. Lohia, S. P. (2016). Cross Border Terrorism Road Block to Piece Initiative. Delhi: Gaurau Book Center Pvt( Ltd). • (Chandra, 2010) Vishal said that the discovery of al Qaeda chief, Osama Bin Laden, deep inside Pakistan a decade after 9/11, was more a defeat of the longstanding American alliance with the Pakistan Army and particularly the ISI, than a victory

for the Obama Administration. Time and again, the US administration had failed to build on the movement generated by its military successes against militant Islamist networks to devise a long-term political strategy to address the fundamental issues of Pakistan’s continuing support to forces of extremes and terrorism in sustained manner. Today the US war on terror may be fast receding from the region, but Afghanistan struggle against the ‘terror of war’ continues. Chandra, V. (2012). The Unfinished War in Afghanistan 2001-2014. New Delhi: Pentagon Press. • (Abbas, 2008) The Taliban revival violence and extremism on investigates that how to day’s Taliban has succeeded in spreading so” much violence and terror. He also defines the word Taliban. This book unravels this perplexing world by first telling the two distinct stories of the genesis of the Afghan and Pakistani Taliban, and then by following their tracks in Parallel. The varieties of Taliban make it difficult to generalize about their potential and their views and methods needs deeper examination. A majority of Pakistani and Afghani Pashtuns are not attracted by the Taliban way of thinking and indeed are the worst victims of the series of wars that have been fought on their land over three decades. Abbas, H. (2014). The Taliban Revival extremism on Pakistan-Afghanistan Frontier. Karachi: Oxford University Press. • (Rubin, 2003) Barnett highlights the role and nature of old Afghan regime, the rise and party of Afghanistan, and the troubled Mujahidin resistance. The central leaders belonged to the Deobandi movement in Pakistan and Afghanistan. Deobandi reject all shapes and forms of ijtihad the use of reason to create innovations in Sharia in response to new conditions, they oppose all forms of hierarchy within the Muslim community, including tribalism or royalty, they strive to exclude Shias from participation in the polity, and they take a very restrictive view of the social role of woman. All of these characteristics of the Indian and Pakistani Deobandi were found in exaggerated forms among the Afghani Taliban. Taliban religious ideology was a crude mixture of Salafi Islam and Pashtunwali……their religious interpretations were often idiosyncratic and tended to dress local custom in the guise of religious. The movement was hostile to Sufism as well as veneration of saints and shrines elements that were deeply embedded in the popular Islam of Afghanistan. Rubin, (1995). The fragmentation of Afghanistan. London: Cambridge University Press.

• (Kasuri, 2005) Khurshid Muhamad Kasuri said that one should remember that like plagues and diseases, terrorism also knows no border. Pakistanis, particularly those in a position to influence decision—making, realize that in the ultimate analysis different groups of extremists or Jihadis are interlinked with similar objectives. Ever since the gulf countries became cash rich, private funding for jihadi activities does not seem to be a problem. The Mumbai attacks in 2008 were a great tragedy for Pakistan—India peace process. Malala Yousafzai and Kailash satyarthi got Nobel peace prize for their struggle against social injustice states: ‘The Nobel Committee regards it as an important point for a Hindu and a Muslim, an Indian and a Pakistani, to join in a common struggle for education and against extremism. Kasuri, (2015). Neither a Hawk Nor a Dove An insider’s Account of Pakistan’s Foreign Relations including details of the Kashmir framework. Karachi: Oxford University Press. • (Chomsky, Vltchek, 2013) analyses the role of a political thinking of the West and its wider role in the world. Chomsky discussion broadens out to encompass colonialism and imperial control propaganda and the media, the Arab spring and the decline of US power. The authors offer a powerful critique of a legacy of the colonialism, touching upon many countries including Cuba, China, Chili, Nicaragua and Turkey. The great majority of events that were causing the suffering of countless human beings all over the world were related to greed, to the desire to rule and to control, coming almost exclusively from both the “old continent” and its powerful offspring on the other shore of the Atlantic. The cause could have many different names colonialism or neo-colonialism, imperialism, neoimperialism or corporate greed but the name does not really matter as it is only suffering that does. For Noam fighting injustice seemed to be as natural as breathing. Chomsky, N. (2013). On Western Teroorism From Hiroshima to Drone Warfare. London: Pluto Press. • (Karlekar, 2012) examines the conflict in isolation is to repeat the error of IndoChina War wherein we insisted upon divided the better space even as the enemy fought a single coordinated struggle. Tremendous failures of assessment, policy and strategy are in evidence as the war in Afghanistan approaches a decisive end game. Karlekar spells out the potentially disastrous consequences, if there is no course correction the war in Afghanistan is not, as many in the west imagine, a faraway conflict in which they have little stake. It is a decisive struggle that could release devastating

forces across the world. End game in Afghanistan examines a troubled past and disturbing future with clarity, detail and conviction. Karlekar, H. (2012). End Game in Afghanistan. New Delhi: Sage Publications. • (Bano, 2012) analyses successfully the current policy making and role of a aid being directed at Pakistan with its stated purpose of improving Pakistan civil society and governance institutions. This book provides valuable documentation that aid can negatively impact indigenous service institutions in developing countries. The author presents a rare, micro level account of the complex decision making processes that brings individuals together to form collective action plate forms. She examines why aid often breaks down the very institutions for collective actions that it aims to promote. Breakdown in Pakistan identifies concrete measures to check the erosion of cooperation in foreign aid scenarios. Pakistan is one of the largest recipients of international development aid and therefore the imperial details presented or particularly relevant for policy Bano, M. (2012). Breakdown in Pakistan How aid is Eroding Institutionsns for Collective Actions. California: Cambrige University Press. • (Hy Rothsteim, Arquilla, 2012) Hy Rothsteim and John examines the prospect for peace and security in Afghanistan, to debate what would best serve US interest and to provide a range of policy options for US leaders to consider from immediate withdrawal of all coalition forces to the maintenance of open-ended but greatly reduce military presence. At a time when many scholars are thinking of failure in Afghanistan, this book says that the key to success is greater creativity in finding alternative end-states that can serve American interests. It also offers a new perspective on strategic goal setting for issues still in future. (“Afghan Endgames Strategy and Policy Choices for America’s Longest War” edited by Hyrothsteim and John Arquilla, Washington, DC, 2012) Arquilla, J., & Rothstein, H. (2012). Afghan Endgames Strategy and Policy Choices for America's Longest War. Washington: Georgetown University Press. • (Syed, 1986) G.M. Syed analyses the historical background of all religion the constituent of religion, unity and diversity of religion, two interpretations of Islam and mysticism. According to the author the days are gone when the truth about religion could be known through the revealed books, commentaries and traditions. In modern times, knowledge of religion has become a science. Different stages in human consciousness and thought are in fact the result of good and bad experience. They are the result of action and reaction of brute instincts. The entire history of

human thought and life is in fact the history of struggle between the savage and civilized instincts of man. There are many stages in the practice of religion first is the love for paramour this is the first stage of worldly love. There are three reasons for this sort of love: sexual desire, feeling of companionship and temperamental affinity. Second, love for nation and country. Third, love for humanity. Fourth, i.e., divine love. Fifth is the self-abnegation. Sixth and the last one is self-recognition. When we try to find out the root cause of religious extremism we learn nothing except the extremist attitude which is the main reason for hatred among the fellow beings own our side the bad blood is created mainly by the explanation and slogan of the opportunists who have always exploited Islam for their vested interests. Their attention is distracted from the vital issues of life and they are entangled with such problems which pay rich dividends only to the rulers and the opportunists. Islam has a universal appeal and which conveys a message of love is debated into an instrument of hatred, coercion and violence. Syed, G. M. (2012). Religion and Reality. Karachi: Oxford University Press. • (Mawdudi, 2009) Syed Abul A’la Mawdudi explains the pragmatic difference between the secular and Islamic thought patterns. It may intellectually substantiate the religiosity of those how despite their traditional belief in divine values and religion are overwhelmed by the west’s intellectual and cultural supremacy. According to the author Islam is not a religion of meaningless practices; rather, it has a sound rational base. The message of Islam is to invite its followers to renew their commitments to their creator and to organizing a movement to establish Islam fully. In consequence, followers of Islam have to pass many sufferings. Mawdudi describes the secular ideology of excluding God from the public space as irrational “Either God is the mater creator of humans and the universe or He is not”. If he is neither the creator nor master nor sovereign, then why have Him in one’s private life. But He is our Lord and the creator and the sovereign of the universe, it makes little sense to slash His jurisdiction to private sphere and thus oust Him from the authoritative public space. Likewise if God has made this demarcation, it must go back to divine provenance for prove. In case it is human drawn, the act would be seditious against their creator and sovereign. Thus, could there be a more absurd thing to say that every individual in his private life is God’s creator but when the same individuals come together in a social melding, they cease to be His creatures? Again as separate units, each individual is God’s creatures but when together in fusion, they are not? Only an insane person can conceive this kind of aberrance. Mawdudi, (2009) Islam and the Secular Mind. Islamabad: Islamic Research Academy. • (Ahmed, 2013) Khaled Ahmed traces the roots of the sectarian conflict in the Muslim past in India and throws light at the new developments in the Middle East after the replacement of socialist Arab leaders with religious scholars, and the rise

of Shia Iran under Imam Khomeini. The author narrates and analyses the relocated Arab-Iran religious war inside Pakistan, leveraged with Saudi funds and executed by clerics who received spiritual and financial support from the clerical authorities in Saudi Arabia and Iran. In discussing the sectarian conflicts, the author unveiled the roots of the current Al-Qaeda and Taliban wave of terrorism against the state of Pakistan. Ahmed, K. (2013) Sectarian War Pakistan’s Sunni-Shia Violence and Its links to the Middle East. Karachi: Oxford University Press • (Miller, 2013) Martin A. Miller throws light in the history of terrorism from the French revolution to the contemporary world. Miller intellectually draws the link between terrorist movements and the modern state, its security and war on terrorism. Writer enforces readers to rethink the origins, nature, and scope of terrorism in its broadest sense. This book demonstrates the fundamental significance of history to contemporary debates about terrorism and state violence. Miller, M.A. (2013) The Foundations of Modern Terrorism State, Society and the Dynamics of Political violence. USA: Duke University Press North Caroline • (Jan, 2012) highlights the secularist and the Islamist point of view in a rational way. As a system of life, secularism has been on the rise since the past two centuries, forcibly convicting religion as a social and political force, though its record in the context of nationalism or ideology has been far from satisfying. Islam holds promise provided the Islamic activists get themselves out of a particular mold and embrace the spirit of modernity on the one hand, and stress its universal and humanistic essence on the other. In fact the Sharia is not shy of change or short on solutions to current problems. But unfortunately because of a conservative bent of the religious people and the imposition of Western constructs on the educated Muslim mind, the Islamist spirit has bogged down. It has to be the released from the shackles of prejudice, conformity, cultural influences, and a defeatist mentality found in religious as well as so called modern educated Muslim classes. According to the author secularism is not a problem for Islam because by its essence, Islam is a worldly religion the problem lies in the Muslims themselves, more so in the Islamic movement, which has yet to show itself as a life building force, even though it arrogates to itself the vanguard in the Muslim renaissance. The author appreciates secularism to assert itself as a challenge to Muslims genius. Ultimately it will be in the dialectic of the conflict that the Islamists will emerge baptized as the saviour of the new age

Jan, T. (2012). Pakistan Between Secularism and Islam Ideology, Isuues and Conflict. Islamabad: Institute of Policy Studies. • (Pedahzur, 2004) Leonard Weinberg Ami Pedahzur explores the relationships between fundamentalist religious beliefs, political extremism and outbreak of religiosity inspired violence. Fundamentalism is a term that is now widely used in so many different contexts that its origins have been obscured. Fundamentalism arose out of an internal conflict in America Protestantism often referred to as the Modernist controversy during the last nineteenth and early twentieth century. It concerned the orientation of Christians towards such intellectual developments as evolutionary biology and biblical ‘higher criticism’. The initial challenged the biblical account of creation while the later challenge the divine status of the Bible. Protestant denominations gradually separated into two tendencies modernist or liberals who argued that believers needed to adapt to the finding of science and scholarships; and traditionalists are conservatives who insisted upon maintaining older views of revelation and biblical inerrancy. By the mid 1920’s fundamentalists were losing the war and modernists assumed to control all the affairs in a scientific way. According to the author the 11th September attacks as an art work is a very difficult thing for its nature and happening. But the artists do not look it in a different way and they have the same conclusion that we abhor all acts of terrorism and murder. But the real story is totally different from its interpretations. Pedahzur, A. (2004). Religious Fundamentalism and Political Extremism. London: Crown House. • (Akbarzadeh, Saeed, 2007) Shahram Akbarzadeh and Abdullah Saeed explore the one of the most challenging issues facing the Muslims world the Islamisation of political power. It presents a comparative analysis of Muslims societies in west, south, central and south East Asia and highlights the immediacy of the challenge for the political leadership in those societies. Islam and political legitimacy contends that the growing reliance on Islam for justifying power across the Muslim world even in states that have had a strained relationship with Islam, have contributed the evolution of Islam from a social and cultural factors to an entrenched political force. The author examines the evolving relationship between Islam and political power in Bangladesh, Indonesia, Iran, Malaysia, Pakistan, Saudi Arabia and Uzbekistan. This book is very helpful for the researchers and the students of political Islam to analyse

the growth of radicalism in the Muslim world and they will find Islam and Political Legitimacy of special interests. Akbarzadeh, S. (2007). Islam and Political Legitimacy. London: Curzon Press. • Amit Pandya and Allen Laipson highlight the salient aspects of the relationship between politics and Islam. According to the editors the paper collected here seek to offer an our view of salient aspects of the relationship between politics and Islam and provide the non-expert western reader an accurate glimpse into contemporary Muslim thinking about issues at the forefront western concern and to bring to light some important aspects of the discussion within the Muslim world that have been ignored by the western opinion. Anti-western sentiment is also found among secular liberal for example, Pakistan westernized elites have turned against the west, not out of a sense of religiosity, but as a result of nationalist resentment. Pandya, Allen, L. (2009) Islam and Politics Renewal and Resistance of the Muslim World. Washington, The Henry L. Stimson Centre • (Gordon, 2011) means traces the evolution of Islamic Politics in Southeast Asia, ranging from the early arrival of Islam in the region to the challenges it generates, and faces, today. The analysis presented both the events and actions shaping Islamic politics and the impact of Islamic politics on Government and public policy outcomes. It also offers insightful to such questions as how was he Islam the first came to Southeast Asia shaped by four centuries of colonial rule? Are democracy and political Islam compatible? Is Islamic radicalism gaining ground in the region, and what are its prospects for establishing a system of Islamic governance? Is there open opposition to radical Islam? A fundamental issue raised in the book is whether contemporary regimes in the region have the capacity to address the demands of political Islam and also provide economic and social equality for all citizens, not only to meet basic needs, but also to complete effectively in a globalized world economy. Gordon, P. (2011) Political Islam in Southeast Asia. London: Lynne Rienner. • (Sayeed, 2006) Khalid bin Sayeed traces the growth of the Muslim Separatist movement from the year 1857. The book weighs the conflicting views about the origin of Pakistan and analyses the factors that lead to the creation of Pakistan. Taking 1857 as the starting point, Khalid bin Sayeed relates the diverse factor which periodically finely tuned or lowered tension between the Hindus and the Muslims.

Sayed, K (2006) Pakistan-The Formative Phase 1857-1948. Karachi: Oxford University Press. • Rashid, (2012) The book describes the selected events during the first term of the Obama presidency; the focus is on the current crisis and on the solutions that are needed to ensure a future peace. It resembles a book of essays each dealing with a different aspect of the same problem, discussing the process that have led to the present impasse. All parties to the conflict in Afghanistan and to the deterioration in Pakistan have made terrible mistakes. Almost all the major players have shown arrogance, rigidity and stubbornness all have, to same degree, lived in the past and been unable to change their thinking. Rasheed, A. (2012) Pakistan on the Brink: The future of Pakistan, Afghanistan and the West. London, Penguin Books. • Pipes explain what militant Islam is and stresses the large and crucial difference between Islam, faith, militant Islam, and their ideologies. He demonstrates that it is not a clash of civilizations underway, but a battle for the soul of Islam among Muslims themselves. He shows that militant Islam is not caused mainly by poverty and that its adherents, far from being the dispossessed, tend to include the more talented and westernized elements. Militant Islam strikingly has much in common with fascism and communism. Pipes also demonstrate relatively new subject of Islam in the United States and how it has rapidly developed in the last decade. Significant elements within American Islam seek to be placed the constitution with the Quran. Militant Islam has declared war on the west and that its legions are already present in the west. Pipes, D. (2002) Militant Islam Reaches America. London: W.W Northern Company. • This book discusses the challenges which Pakistan is facing after the incident of 9/11. The author describes the brief political history of Pakistan and reaches the conclusion that Pakistan is mostly stuck by the political crisis. Most of the time country is ruled by the military dictators and each dictator gives it a unique ideology to prolong his period of government. Ayub Khan and Yahah Khan both had the liberal trends in their dictatorial regimes. Zia ul Haq adopted the policy of Islamization and his administration was very conservative and very close to the characteristics of pure dictatorship. The focus of the book was Musharraf era that chose to go against the norms and trends of Zial ul Haq. This book helps to 31

understand the Musharraf period and its early phase when Pakistan entered in the war on terror and play a front line state in the war of terror. The repercussions are severe for Pakistan when Pakistan’s religious sector rejects the Musharaf’s decision and tussle started between government and religious part of the society. Jones, O. B. (2002). Pakistan Eye of the Storm. London: Yale University Press. • ‘‘Religion and politics in Pakistan (1972-88)’’ is a very good book to understand the crucial phase of Pakistan’s political history. The book is divided in to two themes: the conflicting role of religion in the modern and orthodox Ulamas in the partition movement of Pakistan and after the partition demand of orthodox Ulamas to make Pakistan a religious state. Both the modern and traditional religious elite used religion for their own self political interests. In Z.A.Bhutto’s period the movement was in the name of religion by the religious elite of the country have the pure political objectives to topple his regime. The theme of the book is the Zia ul Haq politics which was totally based on religious extremism and radicalization of the society. Syed, M.H, (1996) Religion and Politics in Pakistan (1972-1988). Islamabad: Quaid-i-Azam University. • (Rashid, 2009) Since 9/11, the war in Afghanistan and the invasion of Iraq, the west has been fighting a “war on Terror” through power and through the establishment of new societies in the region. In this clear and devastating account, with unparalleled access and intimate knowledge of the political players. Ahmed Rashid shows clearly why the war in Iraq is just a side show to the main event. Rather it is Pakistan, Afghanistan and the five Central Asian States that make up the crisis zone, for it is here that terrorism and Islamic extremism are growing stronger. Documenting with precision how intimately linked Pakistan is with Taliban and other extremist movements, while remaining the US’s main ally in the region, Rashid brings into focus the role of many regional issues in supporting extremism, from nuclear programmers to local rivalries, ineffectual peace keeping to tyranny and rulers. This book shows how the United States ignored consolidating south and central Asia the home land of global terrorism in favor of invading Iraq. Quite apart from the Islamist, there are grave dangers of secular separatist movements in Baluchistan and Sindh that could divide the nation, just as ethnic nationalism did in 1971 when East Pakistan became an independent Bangladesh. Rashid, A. (2009) Descent into Chaos, How the war against Islamic extremism is being lost in Pakistan. London: Penguin Books.

Statement of the Problem

The aim of study is to examine the genesis of religious extremism and militancy as well as analysing their repercussions for Pakistan. The underlying objective is to highlight the problems of religious extremism which is tarnishing the state image internationally and threatening its internal stability. The study addresses the questions i.e. why religion was used and misused in politics of Pakistan by civil and military governments and how this self-motivated application of the Islam affected the Pakistan’s politics and its society. The study also throws light on policy of military dominant Establishment of using militancy as a strategic tool against India. The militants were used by the state to fight along with Afghans against USSR in order to establish strong ties with Afghanistan (or to get strategic depth in Afghanistan). The basic hypothesis of the establishment that these militants could be used against India or enemy whenever or wherever required proved wrong as they turned against Pakistan after it became an ally of USA in war against terrorism. Use of religion in politics and employing militancy as a tool to achieve state objectives led to the religious extremism and militancy in Pakistan. Research Questions Following research questions have been made to analyze the factors, problems and outcomes of militant religious extremism. • What factors have led to the growth of militant religious extremism in Pakistan since its independence? • How much Zia’s Government can be blamed for politics of militant religious extremism in Pakistan? • What has been the impact on the militant religious extremism in post 9/11 era? • Is militant religious extremism a major threat for Pakistan’s National Security? • What are the challenges and opportunities for Pakistan after 9/11? Objectives • To locate the background which created atmosphere conducive for the use of religion in politics (i.e. confusion of identity) • To narrate various steps taken by the rulers to Islamize political systems of Pakistan. • To enumerate the reasons for using militancy as a strategic tool against India. • To find out the repercussions of Pakistan's engagement in war on terror and rise of Islamic militancy. • To locate the role of America in planting or spreading terrorism in Pakistan.

Significance The research is an effort to find the relationship between the politics of religion and rise of extremism and militancy in the state. The country can be a case study where politicians employed religious card to get political benefits that resulted in religious fanaticism. This policy of the politicians gave them momentary benefits but pushed the society towards religious extremism. The rulers of the country chanted the slogan of ‘implementation of Islam’ as a weapon to strengthen their rule in the face of bad governance. Islam was used to legitimize the illegal rule. The militancy in the name of Islam was patronage by Pakistan to combat India which being a much larger enemy could not be kept in check with conventional army of the state. Both policies backfired. Currently Pakistan is facing intolerance and religious extremism because of the conscious policies of the politicians as well as military leadership. This research also proposes further researches in this direction. Research Methodology Methodology involves a framework that provides guidelines to conduct a research in the context of a particular paradigm. Methodology translates the principles of a paradigm into a research language. It thoroughly explains that how the world can be explained, handled, approached and studied. Methodology is highly important to conduct a precise research. There are mainly two approaches in the research methodology i.e. the qualitative and quantitative. Researchers use careful systematic methods in order to gather a high quality data in both qualitative and quantitative methods. It is mainly the difference in the style of research and the types of data which shows that they approach the measurement process differently. Qualitative researchers think exclusively about variables and convert into specific actions in the planning stage. It occurs before and it is separated from the gathering and analysing the data. Measurement for the qualitative research occurs in the data collection process and only a minor portion occurs in a separate planning stage prior to the collection of data. Quantitative researchers move from abstract ideas to a specific data collection techniques to precise numerical information produced by the techniques. Data for the quantitative researchers occurs sometime in the form of numbers, written, spoken words, sound, symbols, actions, physical objects, or visual images. A qualitative researcher also analysis data by organizing it into categories based on themes, and concepts of similar features. In a qualitative research, ideas and evidences are mutually interdependent. This would be a qualitative and quantitative research involving a historical, descriptive, analytical and deductive approach. The qualitative research seeks objectives like explanation of the fact by tabulating all collected data. A computer based SPSS data is used to manipulate data. The quantitative research on the other hands seeks an understanding of phenomenon by using an analytical approach. This would help in interpreting data to reach logical, realistic, and practical conclusions. Data collection is the cornerstone of any research project. Without relevant data, research cannot be accomplished. Data is of two kinds: primary data and secondary data. The primary sources include government documents, reports and interviews. The

secondary sources consist of books, journals, articles, magazines, and newspapers etc. In this research both sources are used. Tentative Plan of Research The research has been divided in to six chapters. The detail is as under: Chapter One is titled as Conceptual Development of Radicalization and Militant Religious Extremism and it deals with different theories which are described to explain the phenomenon of religious extremism and its manifestations. It explains that the concept of extremism and militancy is in contradiction with the concept of Islam. Extremism is the phenomenon that is not limited to one region or one religion. Chapter Two is titled as Political Islam: A Rising Force in Pakistan since its Independence and it deals with confusion about the identity of Pakistan after its creation. The Two National Theory, the basis of Pakistan, was defined on religious terms as it served the purposes of vested interests of the period. Pakistan was defined as an Islamic state whose polity should be based on Islam. The Objective Resolution was passed in 1949, which legitimized the use of religion in politics. This Resolution was made the preamble of all three constitution of Pakistan. With every succeeding constitution the role of religion in the political systems of Pakistan increased. Power of religious elites as well as religiosity in the country increased with the passage of time. After Dhaka fall it was proclaimed by the religious parties that the country was dismembered because Islam, which was the binding force of Pakistan, was not enforced in the country. Government of Z.A. Bhutto, under the pressure of religious parties increased the role of religion in the polity of Pakistan. But Bhutto could not get the support of religious block which launched Nizam-i-Mustafa movement against his government. Military under General Zia ul Haq dismissed Bhutto government. Zia era saw rise of militant Islam as it created Mujahedeen to fight against USSR in Afghanistan. It was at that time that militancy was employed at state level to achieve strategic goals. The changes brought about by Zia could not be reversed by later governments. Chapter Three is titled as Reasons of Militant Religious Extremism and it deals with the reasons of militant religious extremism in Pakistan. In this part sociocultural reasons, religious and ideological reasons, political reasons, economic reasons, external reasons are explained in detail to highlight the reasons of militant religious extremism in Pakistan. Chapter Four is titled as Partnership in War on Terror and Mounting Militant Religious Extremism in Pakistan and it deals with the political instability in the country during the partnership on war on terror. The Taliban established their government in Afghanistan after USSR withdrawal with the aim to enforce their version of Islam. Then the incident of 9/11 took place and USA led NATO forces attacked Afghanistan. War against Terrorism activated the extremist and militant elements in Pakistan to fight along with Taliban against USA. Pakistan is the frontline ally of USA in its War on Terrorism. The country became the victim of the terrorist attacks of religious militants as the extremist outfits consider Pakistan in league with USA. This environment of uncertainty encouraged the organization of various militant outfits in the country; the most important of these was Tehrik-i-Taliban Pakistan. These militant organizations

were involved in extremist activities against security forces as well as common citizens of Pakistan. The Shias and rival religious sects were also targeted. Almost fifteen years of War against Terrorism has passed and still its end seems nowhere near. Chapter Five is titled as Militant Religious Extremism: The Way Forward and in this chapter the researcher proposed counter radicalization strategies by using national and regional approaches to control militant religious extremism. Nationalism should be defined not in religious terms but on the basis of shared economic and social rights. Pakistan has to drop its policy of attaining parity vis-a-vis India as due to this policy the state is now in the quagmire of religious extremism. Madrassa should be registered and reforms should be introduced regarding curricula and teaching methods. Education system of Pakistan needs reforms as it is creating biased and intolerant mindsets. These along with other reforms will be proposed to check the rising tide of extremism and militancy. Chapter Six is the conclusion. It is the gist of the research done in relation to militant religious extremism and its effects and repercussion in Pakistan 2001-2013. This chapter explains why the state fails to counter the problems of militant religious extremism despite its various efforts and it includes the findings of the studies, summarization and generalizations of the research problems of the project.

Chapter No: 1

CONCEPTUAL DEVELOPMENT OF REDICALIZATION AND MILITANT RELIGIOUS EXTREMISM 1.1 Radicalization Many writers, intellectuals and scholars consider radicalization, religious extremism, militant religious extremism and terrorism as exchangeable terminologies. There is no compromise on the descriptions of radicalism, religious extremism and terrorism which makes it very challenging and confusing to understand. “The ‘fire fighter approach’ to reviewing the theme and western prejudice is also creating obstacles in investigating how and why people become terrorists and radicals” (Dolnik, 2009). The scholars and intellectuals make a cautious effort to treat radicalization as different from extremism and terrorism. Religious extremists do not tag themselves as religious extremists. But radicals sometimes label themselves as radicals. It infers that the term radicalization is not always sulked on Marxism or communism was considered radical ideologies because it questioned the legitimacy and advocacy of existing institutions (Rais, 2009).

The term began to be used for right-wing ideas and movements after the Iranian Revolution of 1979. After the collapse of the Soviet Union in 1991, left wing radicalism weakened substantially as a world force and there after Islamism in its different sectarian garbs and regional manifestations became synonymous with radicalism (Ahmed, 2009). Radicalization would generate extremism in the assertion of the righteousness and finality of one’s beliefs and their supremacy. Radicalization means a drastic change accepted ‘willingly’ about a particular issue. Extremism is the acceptance or adoption of an irrational position about any issue. Terrorism means forcibly imposition of ideas, agendas or views, etc., on the unwilling. (Naqi, 2008) According to a global Futures Forum (GFF) report, ‘radicalization is a process, not an end unto itself, and it does not necessarily lead to violence (Global futures Forum, Report of the Autumn 2006, Brussels workshop). Simply radicalization cannot be a sufficient cause of violent militant extremism and religious violence because most radicals are not involved in the killing of innocent people on the basis of religious differences but the entrenchment of radicalization processes among militant religious organizations indicates its associations with militant extremism. Definitions of religious extremism and modernization keep changing. An individual or an organization can be labelled as religiously extremist in one context and politically moderate in another. For example, those belonging to the Tableeghi Jamat, the non-political Wahhabis may be called radicals in the religious context but politically they probably are not. Olivier Roy considers Islamic radicalism a combination of two elements: a call for the return of all Muslims to the true tenets of Islam or what is perceived as such; and, a political militancy against the foes of Islam who could include existing Muslim rulers (Roy, 1994). Many Pakistani scholars, however found it difficult to agree with the first element of Roy’s definitions of Muslim radical movements, because many religious organizations call for a return to the Quran and Sunnah but that does not mean that they should be branded as radicals or extremist (Ahmed, 2009). The precarious phase of radicalization, which professionals also terms as ‘cognitive radicalization’ and which splits the world into two extremes of good and evil can be best understood by looking at certain local, sectarian and global political positions held by ideologies and actors of violence in Pakistan. This ‘good us’ and ‘evil them’ mental state paves the way for adopting extremist belief system that legitimize violence for religio-political goals and eventually leads to terrorism (Ramarkrishna, 2010). Pakistan on issues related to religious extremism and militancy are largely an expression of the people’s religiosity which would not be with violent behaviour and radicalism. Religious sensitivities run deep in Pakistan and the people often have a violent or aggressive demeanour on matters touching upon their religious beliefs and international politics. Religion remains a core element of people’s belief system and

illiteracy and critical thinking confuses the views of most of people on issue such as extremism, Jihad, religious violence, radicalization and terrorism. The majority of the people in the country to rot like religious extremism, violence and terrorism (Sial and Anjum, 2009). Dr. Davin Hansen has also noted in his recent research on radicalization in Pakistan that People in Pakistan had a common tendency to use radical rhetoric when discussing other religions, sects, nations and people, but when it came to their practical behaviour, the majority of Pakistanis was moderate (Hansen, 2012). Some analysts have the opinion that the non-violent extremism and some analysts call ‘virtual radicalism’, is present in Pakistani culture and society to a significant magnitude and the non-violent or virtual radicals be blameable for Ideological support and a breeding ground for the militant extremism .The transformation from the former to the latter is also very difficult to envisage and both forms of extremism are discrete but they are equally critical. It was dominance of religious speeches, fatwas, and radical rhetoric, an expression of extreme feelings of anger and promotion of hatred instigated among the masses mainly by the religious political parties that motivated a police guard to assassinate the Punjab governor in January 2011 in Islamabad because of the latter’s criticism of the man-made blasphemy law. Many other examples abound of religious extremist, religious rhetoric and fatwas leading to acts of sectarian violence, in Pakistan (Ramkrishna, 2010). 1.2 Theories of Radicalization There are the many theories which explain the concept of radicalization and its behavioural and functional patterns. Some theories are discussed are as under. 1.2.1 Identity Theory According to this theory the young individuals who have the less esteem in the society have the attraction to participate in the political violence and are seeking to ‘consolidate their identities’ and find self-worth (Erikson, 1959). The assumption of this theory is quite relevant in the context of Pakistan. Empirically, the leadership of the most of the militant extremist groups were initially poor and they come from the ordinary families rather than the modest socio-economic background. They wish and demand that they have a high profile status in the society. It would be impossible for the state to grant a high profile status on the basis of wish. They become reactionary for the protection of their identity and self-esteem and indulge in the activities of violence against the state. 1.2.2 The Conveyor Belt Theory of Radicalization According to this theory of radicalization a person who picks up arms and resorts to fighting is a situation created by militants’ acts to meet certain political aims and objective. The person can be motivated by certain beliefs, dogmas, theories or concepts under the assumption that these beliefs, dogmas or theories are correct and true compared to their counterparts. These radicalized sections of society kills innocent civilians with weapons or become suicide bombers for instance the four Muslims who

were involved in London booming of July 2007.The conveyor belt theory is mentioned in the case of Muslim radicalization (http://www.mohammedamin.com/Community_issues/Conveyor-belt-theory.html convery theory).

1.2.3 Terror Management Theory The exponents of Terror Management Theory were social psychologists Jeff

Greenberg, Tom Pyszczynski, and Sheldon Solomon. They presented this theory in1986. According to this theory each human being has a desire of living and has fear of death. In order to avoid death they associate themselves to a group that is not vulnerable. This group provides them security and they don’t feel themselves vulnerable. This group has certain values and these values serve to manage terror of death by providing security to individuals. For instance ISIS is recruiting people and people are inclined to them as they feel they are secure under the umbrella of ISIS. However, it is ironical that shelter is found in more extremist group who have radical worldview (http://www.tmt.missouri.edu/ terror management theory). 1.3 Extremism The concept of extremism is complex. Scholars and researchers have no consensus on a single definition of extremism. The phenomenon exists in various shapes and forms therefore theoretically single definition of the term is not possible. Some definitions of extremism are as under: The Wiley-Blackwell Encyclopaedia of Social and Political Movements define extremism as ‘Extremism has become a very common term nowadays, both in social science and outside the academic sphere. However, its usage is rather awkward: nobody has arrived at a satisfactorily comprehensive definition. The concept refers to individuals or groups who advocate or resort to measures that lie beyond the moral and political canter of society (Eatwell & Goodwin 2010: 8). It can be associated with ideologies (values systems) or behaviours. Historically, it has been also used to indicate totalitarian regimes such as communism and fascism. When applied to politics, extremism is commonly defined by the elements anti constitutionalism and anti- democracy; it is the rejection of the fundamental values, procedures, and institutions of the democratic state (Carter 2005). In this sense some scholars, taking into account an action-based and a values-based form of extremism, also distinguish it as consisting of three components: extraordinary, excessive, and intolerant political opinion, belief, or activity; violent political activity; and activity aimed against the democratic constitutional state’’ (Downs, Manning, & Engstrom 2009).

1.3.1 According to the Researcher “Extremism is the system of beliefs and ideas mainly political, religious or economic etc.., which are based on extreme ideas and the majority of the people are not accepted or agreed with the these ideas”.

1.4 Militant Extremism Of Belarde and Lazar, Stankor national institute of education, Singa- Pore, 2009, can be defined militant extremism as zealous adherence to a set of beliefs and values with a combination of two key features: (a) advocacy of measures beyond the norm (i.e., extremism) and (b) intention and willingness to resort to violence (i.e. military) of most interest, of course is violent militant extremism, which includes not just intended but actual violence, violence that arguably (without sufficient long-term redeeming value) violates human moral codes in multiple ways by imposing harm, violating human rights, causing chaos and stimulating a reaction of shock and disgust. The researcher surveyed the 100 literatures in 2015 to understand their views on militant religious extremism in Pakistan. The survey yielded the following five themes of militant religious extremism. Theme 1: Unprovoked absurd ideological attitudes and practices that leads to violence, intolerance and militant religious extremism (40%) Theme 2: A state of mind in which an individual consider himself that he/she is superior to the others and have an accurate knowledge of religion(13% ) Theme 3: A regular effort of the government to preach a particular religious ideology (15%) Theme 4: A clash of interest between national and international politics (12%) Theme 5: Economic inequalities and poverty causing unstable behaviour that leads to religious violence (20%) It is interesting to compare the surveyed literatures response with the views expressed by academics and scholars at university of Southampton and interviews and also with those held by religious clergy and the public general. 1.4.1 Different Perspectives on Militant Religious Extremism Table No. 01 No. Division Militant Religious Roots Proposed solutions Extremism defined

1 . Litterateurs Unprovoked absurd Delusion of Struggles on religion and the intellectual ideological attitudes absence of and ideological sane behaviors. fronts.

2 . Social scientists and Political phenomenon Political, Applicable political in which inner social, economic and policy making. economic and political analysts reasons are more social essential. disparity.

3 . Religious Political phenomenon Involvement of Close links with leaders/theologians where outer features the the are also essential. government. Muslim world and disassociation from the west.

4 . Public opinion Political occurrence Involvement of Justice and government donation of and external forces. basic necessities.

Prepared by the Researcher The judgement predominantly with regard to countering militant religious extremism is so different that it may not lead to an operational response. While the intelligentsias, researchers, social scientist put more emphasis on ideological and pragmatic aspects in order to counter militant religious extremism, religious experts and religious scholars strongly assert that this is not an operational result. 1.5 Religious Extremism and Militant Religious Extremism:

A Comparative Analysis “Religious extremists are willing to Murder because they embrace theologies that sanction violence in the service of God. They have no sympathy for their victims, because they view those victims, because they view those Victims as enemies of God. And they reading sacrifice their own lives because they expect huge and immediate after life rewards in return for martyrdom” (‘Eli Berman and Laurence Lannaccone ,2005). It is noteworthy that Berman and lanaconne see extremism at the end of continuum. The late Derrick Bell of Harvard University in his critical race theory published by the USG Department of defence that addresses religious extremism. “Extremism is a complex phenomenon; it is defined as or strategies of a character for removed from the “ordinary”. Because “ordinary” is subjective no religious group would label itself extreme or its doctrine “extremism”. However, religious extremism is not limited to any single religion, ethnic group or region of the world, every religion has some followers that believed that their beliefs, customs and traditions are the only

“right way” and that all others are practicing their faith the “wrong way” seeing and believing that their faith/religion superior to all others” (Gerard Sancier, Laura Geuy Akers, Seraphine Sheu Miller, 2009 ). According to the researcher ‘‘religious extremism is the adaptation and recognition of religious extremist ideologies that mostly given by religious elite by the purpose of political and sectarian benefits and they wanted to impose that religious ideology to the other people by religious interpretations’’. 1.6 Genesis of Religious Extremism The genesis of religious extremism can be traced back to the history when religion was first used to achieve the political interests. The birth of the politicizing religion was the birth of religious extremism. When the state fails to treat citizens belonging to all religions on equal basis, extremism is generated. This hypothesis was partly endorsed by Mubarak Ali and Ian Talbot. The clash and conflicts in political interest may lead to intolerance, violence and religious extremism. However, some secular modern thinkers believe that religion itself is a bone of contention between human beings and have some natural instincts to kill or harm people of the other religions. According to them the birth of the religion was the birth of militant religious extremism. This trend is present in almost all societies and religions of the world. In Zionism and Hinduism there are many religious obligations which propagate violence, intolerance and instigate feelings of hatred for the nonfollowers of these religions. In Middle Ages religion was mixed with politics and church has the absolute power. The king works under the command of the top clerics of the Church. The scientists were killed and persecuted for denying the religious concepts which were written in the Bible. Women were hanged and burned alive because the church labelled them as witches (www.salon.com/2005/02/01/witch_craze/). Thus religious extremism is not restricted to one religion and region. For example, in America doctors were killed who are involved in abortion. A Christian Cleric Tarry Jones, declared a war for Muslims and he burnt the copies of Holy Book Quran to commemorate the incident of 11th September 2001(Who is Terry Jones? Pastor behind ‘Burn a Koran day’ABC News available from http://abcnews.go.com/us/terry- jonespastor-burn-koran day/story?id=11575665.,internet, accessed September 15, 2011). But purpose of extremism cannot be religious alone. It can be political. For example Tamil Tigers had started using suicide attacks in Sri Lanka and India to achieve their political ends (Tamil tigers (liberation tigers of Tamil Ealam) available from (http://terrorism.about.com/old/groupsleader1/p/TamilTigers.htm; internet, accessed September 13, 2011). In the same way the motive behind terrorism or extremism can be religious cum political. The wave of terrorists in Islamic world has political motives but it is using the garb of religion. The third world countries like Afghanistan, CARS and Pakistan are considered as the main breeding grounds of militant religious extremism because of bad governance, illiteracy and poverty. In Pakistan the genesis of religious extremism dates back to the creation of this country. Before the partition, the religious parties vehemently opposed the idea of

division but after creation of the state, they tried to get political power in the new country by exploiting religion. Pakistan was created by liberal forces for the purpose of progress and development of Muslims of Subcontinent. The religious parties tarnished that purpose by false propaganda that Pakistan was an Islamic ideological state. Unfortunately the military and civilian establishment supported such entities and gave them full space to play their dirty role. Later international events infused vigor in their efforts. For example the invasion of USSR into Afghanistan and Islamic Revolution of Iran in 1979 provided an impetus to religious forces of the country. Pakistan under Zia’s rule adopted orthodox and rigid policies that promulgated the narrow and conservative version of Islam. Saudi Arabia and CIA both used Pakistan for their objectives---Saudi for curtailing influence of Shia Muslims and CIA for containing communism. Mushroom growth of religious seminaries started throughout the country and their sole purpose was to promote sectarianism and militancy. These centres recruited, trained and financed terrorists and extremist organizations. Extremist and radical ideologies penetrated into civil and military institutions. The madrassas are no longer places of education or salvation but these have turned into factories of extremist and terrorist ideologies. Presently, in Pakistan the situation is very dreadful and gruesome. All forms of extremism are prevalent ranging from sectarian to social and ethnic ones. The purpose of this religious extremism is to rule the country and drag it into medieval ages in the name of Islam. To curb this trend the nation has to stand against such forces of evil and resist their onward movement. . 1.7 Western and Muslim Thinkers Views about Religion and Politics In the West the battle of use of religion in politics has long been over. Many western political thinkers like John Locke, Benjamin Constant and Alexis de Tocqueville gave the theories of separation of religion from politics. The modern western governments believe in separation of politics and religion. Thomas Jefferson, one of the founders of USA, gave the concept of ‘wall of separation’ that is religion and politics should not be mixed. ‘Although some highly educated thinkers and their precursors differed on many important issues, they were unified in their concern to wrest the notion of legitimate government from its religious, particularly Christian foundations’ (Mansfield, 1991:101-114). But the battle over the use of religion in politics in Islamic world has not ended. In fact the secular and liberal blocks in Muslim countries are on retreat. The religious extremists are powerful and vociferous in Islamic world. All western thinkers did not give the concept of secularism. For example Machiavelli, an Italian Philosopher of fifteenth century, believed that ‘religion was the foundation of state and society’. He saw a utility in using religion for enhancing political power of the state. He put religion at the disposal of politics that is the state should use religion when it is a requirement and discard it when it is of no use (Barbier, 1999:112-113). Montesquieu was also against alienation of religion from politics as he said that ‘religion provides unity, harmony and social stability for society’ (Barbier, 1999:118-121). Thomas Hobbes also saw a utility in using religion in politics. As

religion is abided by people with devotion, they would be more obedient to the laws if religion was used for their sanctioning. He said, ‘religion drives people to obedience, makes them familiar with laws and how to live in a peaceful society’ (Barbier, 1991:130-131). John Locke is considered as father of western secularism, although he never used the terms of separation of politics and religion. In his book ‘A letter concerning Toleration (1689), Locke proposed to separate matters of state from church (Locke, 1947:47). The idea of separation of state and church could be expanded to separation of politics and religion from the explanation given by Locke. He proposed the separation of state and church for promoting tolerance. He was of the opinion that people are intolerant and this trend will increase if church interferes in the matters of state. By imposing one religion the conflicts in the society will increase due to the existence of lot of religions in the world (Locke, 1947:27). In his opinion ‘...every man enjoys the same rights that are granted to others. Is it permitted to worship God in the Roman manner? Let it be permitted to do it in the Geneva form also… Let no man’s life or body, or house, or estate, suffer any manner of prejudice upon these accounts’ (Locke, 1947:62). Thus he indicates the threats to the individuals by dominance of religion in state affairs (Chavura, 2010:41). Locke believed in religious freedom which would be threatened in case of interference of church in state affairs (Chavura, 2010:39). It is clear from above that what he meant was in fact separation of religion from politics. Commonwealth is formed by the people to protect their rights of life and liberty. The dominance of a religion would harm individual’s liberty to follow another religion. In the absence of church influence no religion would get dominance and equal rights of people will be protected. Unlike Machiavelli, Locke did not make religion subordinate to politics. He considered church and state as separate and independent entities therefore neither of them has any right to make laws for the other. According to Locke survival of State ad Church lies in the separation of both. Benjamin Constant also advocated the separation of religion and politics. According to him the two of constant’s central political principles are the separation of state and church and the freedom of the individual (Wood, 1993:236). Constant was of the opinion that morals are not inculcated by religion thus rejecting the idea of Hobbes that religion is necessary to inculcate obedience and harmony. Therefore religion should be placed poles apart from state affairs (Todorov, 1999:167). He was of the opinion that religion is a private matter of the individual and therefore it should be separate from public sphere i.e. matters of state. Constant is of the opinion that instead of promoting one religion, all religions should be accommodated as private matter of the individuals (Todorov, 1999:167). For Constant, religious matters relate to transcendent feelings of the individuals and therefore it varies from person to person (Todorov, 2009:280). Therefore religious passions or feelings should not play a role in deciding important political matters of the state. The ideas of Constant have a deep impact on Tocqueville who expanded upon these to give it a form of theory (Vincent, 2004:16). Alexis De Tocqueville in his book Democracy in America he gave his ideas about relationship between politics and religion. Tocqueville believed that ‘separation

of church and state was not only good for politics; it was especially good for religion’ (Tessitore, 2002:1144). He was of the opinion that without state promotion, the religion could get strength from its spiritual source and influence human nature in a better and natural way (Tessitore, 2002:1144). He was of the opinion that it is necessary to check religious fervour to avoid political oppression (Tessitore, 2002:1145). He gave the example of French revolution where it was attempted to ‘set up a purely secular state which took on the attributes of a religious revival’ (Tocqueville, 1955:10-13). He was of the opinion that political activities are mundane, temporary and therefore these will threaten the permanent and spiritual nature of religion (Barbier, 1999:267). The author of the Declaration of Independence, Thomas Jefferson also discussed ideas on the separation between religion and politics, using the idea of the wall of separation. ‘Jefferson’s preoccupation was ensuring that religion remained free and un-coerced’ (Chavura, 2010:41). By involving religion in politics, it would threaten the liberty of people to adopt religious ideas of their own choice. Like Locke, Jefferson considered dominance of religion in state affairs as a threat to religious freedom of people. He was of the opinion that ‘true religion comes from conviction, and conviction cannot be coerced’ (Chavura, 2010:42). Jefferson said in his famous Letter to the Danbury Baptist Association ‘religion is a matter which lies solely between man and his God, Legislative powers of government should make no laws respecting an establishment of religion, or prohibiting the free exercise thereof, thus building a wall of separation between church and state’ (Jefferson, 1802:397). Thus for Jefferson by mixing religion and politics, the rights of individual will be trampled upon on one hand and religion can get a back seat on the other. The current situation faced by the Muslim world by the rise of political Islam, it gets clear that both of Jefferson’s apprehensions regarding use of religion in politics have proved true. The rights of the individuals have b trampled upon in the name of religion. There is discrimination against the minorities and religion has got a back seat by becoming a tool in the hands of political forces. Muslim world is fighting a battle due to use of religion in politics. Unfortunately the Muslims lack a political philosopher who could prove the dangers of mixing up of two entities through historical events. The proponent of oneness of religion and politics traces the history from the foundations of political authority established in Medina by the Prophet Muhammad (Weiss, 1986:2). The state was performing secular and religious tasks. The advocates of political Islam say that the state of Medina is an ideal for the Muslims and therefore they should create a state to enforce Islamic laws as are revealed in the Holy Qur’an and Sunnah (Weiss, 1986:2). Moreover they (for example Syed Qutb) open the doors of revolt to governmental authority by saying that an individual is not bound to obey the government which is not following Islamic principles. The supporters of political Islam fail to foresee the problems of using religion in politics. They gave the example of Medina that is ruled by Holy Prophet (PBUH) himself. His personality was infallible as it is said in Holy Quran that all actions of prophet had divine backing. Moreover there was unity on interpretation of Islam at

that time. Later on the Muslims divided over interpretation and various schools or sects came into being. The division is so acute that a man belonging to one sect does not offer prayer under the leadership of a person belong to other sect. The bigger question is how it will be possible to enforce Islamic principles as interpreted by one sect on people belonging to other sects without committing the crime of religious persecution? The Muslim countries that experimented with the enforcement of Islam in political system are facing the repercussions. For example, constitution of the Islamic Republic of Pakistan states that no law will be made against the principles of Islam and all existing laws should be brought in conformity with Islam. By bringing religion in politics, corrupt politicians began to bolster their rule in the name of Islam. Sharia courts were established for the enforcement of Islamic laws but these courts became the places for consignment of honest judges. The most dangerous repercussion of Islamizing the polity is that government provide narratives in the hands of extremists. Today the terrorists are legalizing their gruesome acts by pointing towards the fact that they are fight for enforcement of Islam and therefore they are working within the limits of Constitution of Pakistan. There are many liberal Muslim who raise their voice against the use of religion in politics but their voices are not so loud that these may reach common people. Muhammad Imara is of the opinion that ‘religion and the state were distinguished from the beginning’. In Islam there is no concept of religious priesthood and Islam connects man to God direct (Ayubi, 1991:153). Muhammad Sa’id al- Ashmawi says that ‘God has wanted Islam a religion, but some people wanted it to be politics’ (al-Ashmawi, 1987:7). Unfortunately the Muslim world lack a coherent theory that proves with evidence from Islamic values and history that use of religion in politics is detrimental for Muslim societies (Ayubi, 1991:160). It is clear from the above that the Muslims have a plethora of political philosophers (like Ibn-e- Taymmiya, Imam Ghazali and Syed Qutb) that would preach the establishment of Islamic states. Some like Ibn-e- Taymmiya and Syed Qutb would even sanction use of violence for this purpose but the liberal side has failed to counter the arguments with a consistent theory. Muslim thinkers can take the insight from western political thinkers who proposed that separation of religion and politics will lead to religious freedom. Locke is right when he says that the separation is necessary for tolerance. The Muslim world has grown intolerant by using religion in politics. The western ideas may not be embraced by them. Therefore for conversion of the direction of polity in Muslim world an indigenous philosopher is required who will familiarize the Muslims regarding dangers involved in using religion in politics in modern era. 1.8 Essence of Islamic system The essence of the Islamic political system is not to establish a theocratic or politically religious extremist state. This hypothesis is partially endorsed by Dr. Mubarik Ali, Hassan Asghri, Ayshah Jalal, Dr Umbreen Javeed and Ian Talbot. In present times many Muslims are fighting for the establishment of an Islamic state in Pakistan. The establishment of an Islamic state is a dream for many Muslims described as radicals and many militant religious extremist organizations. They proclaim that despotic regimes and kingship is in contradiction of the basic Islamic models.

Sovereignty, state, nation, country, society, community, citizen and individual are concepts that have evolved through centuries to establish the association between people, places, power and authority. These key concepts have reformed with the passage of time and along with the societal circumstances and scholarly development of human beings. The Islamic concept in this repute is effective for all people and places. It’s ever lasting worth is constructed on the philosophies that turn as recommendation to simplify the evolutionary course of man's development and advancement. It gives prominence to those individuals who approve its main beliefs. The purpose and objectives of an Islamic system is the enforcement, maintenance and progress of those virtues which the Crown wishes human life to be enhanced by and the avoidance and eradication of those evils which He finds detestable. The Islamic state is projected neither just for as an instrument of religious or political administration, nor for the fulfilment of the combined will of any specific set or society. The state and its citizen combine their labours to accomplish the ideal qualities of goodness, truth, virtue, purity, beauty, success, dignity, mutual respect, honour, love, peace and prosperity in accordance with the Gods Divine Revelation. They fight inequality, injustice, hatred, corruption, theft, falsehood, intolerance, bigotry, religious violence, and extremism of all types and practices. They can take on this enlightened and advanced system of life that holds all that is virtuous, promotes and serves the well-being of human beings and escapes that which is criminal, immoral and harmful to human beings at large. Additionally, the divinely inspired system of life is fully strong, viable and durable. The Divine rules (which are written in the Holy Book of Allah Almighty) mean following His laws practically. No one has the power and right to make any single amendment and change in the Divine Code, not even the Messengers himself.' Judge the matters of these people according to the Book of Allah' (5:48) declare openly that it is not for me to make any changes therein according to my wishes' (10:15). The Messengers which are representatives of the Crown were the first and the last to submit the Divine code. In such a system there would neither be a king nor any reigned. The Muhammad (SAW) never entitled himself a king or monarch, although he had the authority and power over a million square miles. After the prophet Muhammad (SAW) the system remained operative through the life of four Caliphs of Muslim and they remain loyal and obedient to the Divine Code. In an Islamic political system the rules of justice have to be set and enforced under the supervision of the Divine laws. In an Islamic system of governance any person who, when, violating the law assume that no one is watching or thinks that he can bribe his way out or use influence or power to sway judgment and escape from the punishment, does not believe in God. An Islamic system of government can only be established if the state implements the Divine laws and under the supervision of these Islamic laws no criminal can escape from the punishment. No bribe or any form of corruption will help; no power or influence can be used to negate the law in anyone's favour. One who breaks the law or commit the crime must feel the pain in a same way as one gives the other and the one who respects the law is protected and honoured.

‘Obedience to the Divine Laws is not a thing belonging to the individual plane in the sense -that one might, of his own, consult the Quran, interpret it for himself and act according to his individual interpretation. The obedience has to be disciplined and ordered under an organised system called state in the present day and controlled by a central authority’ (Rafi, 2008). With the exception of a few exemptions, the Quran articulates commonly the essential doctrines without stirring secondary laws. When kingship and monarchy start taking roots into the Islamic countries, the Divine system no longer remained as effective and functional. The affiliation of the individual and the state changed. The rulers became monocratic and the citizens had no choice except to obey them. The Muslim kings deliberately changed the basic principles of the Quran to their political gain and benefits with the help of religious oligarchy. The Muslim domination of the world fallen down gradually. Even today the Muslims are confused about the true Islamic system. This is due to the role model today is the Islam of the rulers and not the original Quranic values. Islam does not approve monarchy kingship or autocratic rule. Today Islam is followed as a religion of restraints and restrictions, while the tenacity of God-imposed rules is to further broaden and develop the human personality. This can only be done in a society where there is complete protection of life, property and reputation and where there is no fear or lack of food and shelter. Above all such a society should be balance, just and fair. One of the purposes of the permanent Divine values is to lift the burden under which humanity suffers and groans (7:157). In such a system, the people establish the system of Salaat and Zakaat. In our system Zakat means to dole out a meagre amount at the end of the year. This is not the goal presented by the Quran which says, that the responsibility of the Islamic system is 'Eeta-i-Zakat'and not giving or taking Zakat. The term Zakat means to grow, develop, bloom and blossom, it means to provide the means of development to people. Muhammad (SAW) once said 'God's responsibility of protecting a community ceases when even a single person goes to bed hungry'. The second Caliph Omar said,' If a dog dies of hunger by the river Tigris I swear by God with whom my life rests, that Omar will be held responsible. In an Islamic system there are no fears of external or internal dangers. There is a solid foundation for realizing the human potential.... Muhammad (SAW) was asked to make arrangements to educate people in such a way that they may be able to understand the bases of law on one hand and to enable them to understand the mysteries of the universe on the other. In this system the human potentialities are not only nourished but are utilised for the good of all. It inculcates purity of character and beauty in conduct. The Quran addresses the Muslims and says,' You are the integrated nation (Ummah) equipped for the well-being of mankind. You are raised for the good of all humanity' (3:109). The basis of an individual's position in society is the Quranic principle, 'Verily, We have honoured every human being' (17:70). The protection of this honour is the end of an Islamic society. If the system does not honour the respect, prestige and life of the individual, it cannot escape the wrath of God. The Quran refers

to such a system and says. These people are deprived of Allah's blessings and support of the Divine Forces and the righteous persons' (3:87). 1.8.1 No room for extremism in Islam In Islam there is no room for extremism, terrorism and violence in the name of religion. Islam and militant religious extremism are as incompatible and as opposed to each other as life and death or war and peace. Even militancy is alien to Islamic Culture. How can a faith condone religious violence much less foster it, when it preaches: "Not equal are the good deed and the evil deed. Repel the evil deed by one which is better. Then lo! He, between whom and you there was enmity (will become) as though he was a bosom friend?" (Pickthall: Fussilat41:34). According to one Ahadith, “Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness”. The “Qur'an” addresses these people: Say: “O People of the Book! Exceed not in your religion the bounds [of what is proper], trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by who misled many, and strayed [themselves] from the even Way”. Muslims continue to adhere strictly to this sermon. They revere the Prophets of the Old Testament and Jesus, son of Mary, as messengers of Allah just like Mohammad (SAW), "making no distinction between one and another of His Messengers" (Al Baqarah: 285). Some Christians say offending things to denigrate Christ. For example, James D. Tabor in his new book, The Jesus Dynasty, argues that Jesus had a human father other than Joseph, mentioned in John 6:42. He claims that Jesus' father was a Roman soldier named Pantera, quoting a Greek philosopher, Celsus. But Jesus' virgin birth is an article of faith with Muslims. Others asperse on his relations with Mary Magdalene. Similarly, an article in the March 5 issue of The Guardian, quotes Benny Shanon, a professor of cognitive psychology at the Hebrew University of Jerusalem as saying, "As far as Moses on Mount Sinai is concerned, it was either a supernatural cosmic event, which I don't believe, or a legend, which I don't believe either. Or finally, and this is very probable, an event that joined Moses and the people of Israel under the effect of narcotics’’. According to the professor, "Moses was probably also on mind-altering drugs when he saw the burning bush." But for a Muslim, even a 'terrorist' one, such utterances would be blasphemous, even though Islam and its Prophet are made the objects of damning cartoons, defamatory movies and obnoxious literature. Killing innocent people is an act of terrorism, even if it is not intended. But there is no concept of 'collateral damage' in Islam. Therefore, where an innocent person is killed, such terrorist act is hit by the injunction ".. and whosever kills a human being for other than manslaughter or corruption in the earth, it shall be as if he killed all humankind, and whoever saved the

life of one, it shall be as if he had saved the life of all humankind" (Pickthall: Al-Maida: 32) The above injunction is universal in application. It mentions just "a human being." That human being may belong to any faith or even had no faith at all. It is a reminder that as human beings, a believer and a pagan are equal before Allah, because He created all. He is Rubb-il-Alameen, the Creator and Sustainer of the Worlds. A terrorist who claims to be Muslim is not a 'practicing' Muslim. He is a disobedient Muslim like those who wilfully avoid offering prayers and fasting, paying zakat, or who drink or commit other major sins. He (or she) is at best a rebel against Islam, who acts in clear defiance of its teachings. There is no difference between him and those Christians who put millions of nonChristians to death all over the world, in blatant disregard of Christ's instruction: "And unto him who smiteth thee on the one cheek offer also the other..." (Luke 6:20). Therefore, to blame Islam for the acts of those who wilfully defy its injunctions is as wrong as blaming Christianity for the excesses of its followers. Muslims are stereotyped as terrorists. But it is not enough to be content with condemning terrorists through an open piece in a newspaper. That is already being done more forcefully by others. Saudi Arabia has circulated a consensus fatwah and more recently a large, all-India congregation of Ulema at Deoband, expressed similar views. The need is to find ways to combat and prevent it. That would require understanding me problem. The fact is that terrorism as indulged in by Muslims today has two aspects. One is political, the other religious. Political terrorists like the Iraqis, Afghans and Palestinians offer some defence for their terrorist acts. Howsoever flimsy, yet it cannot be entirely discarded. Often it is the spontaneous reaction to the excesses perpetrated by the other side. But for religious terrorism such as sectarian killings and attacks on each other's mosques and funerals, there can be no excuse. These acts amount to wilful massacre of innocent souls and desecration of places of worship. Moreover, whereas political terrorism is aimed at non-Muslim invaders and occupiers, religious terrorism is directed against Muslims. It is blatant fratricide, because, "the believers are nothing other than brothers." (Al hujurat: 10). Between the Wahabis and Hanafis the differences are almost like between Puritans/Protestants and Catholics. Once upon a time they, too, were at each other's throats. But they put all that behind long ago. Differences exist but violence has ceased. By contrast Muslims seem still to be wallowing in the Dark Ages. Sunnis, Shias, Wahhabis, Hanafis etc., all are united on the belief in Allah, His Messenger Mohammad (SAW), Day of Judgment, Resurrection, angels, prayer, fasting, hajj and zakat. These are the basic tenets. All else is supplementary and personal, for which every person is responsible to

Allah alone. This is what the Quran repeatedly says: "No bearer of burden can bear the burden of another?" (Al-Najm: 38 and elsewhere). Moreover, when even with regard to non-believers Islam asks Muslims to tell them, "To you your religion; to me my religion" (Kafirun: 6), and rejects compulsion in the matter of faith (la ikraha fid-deen), why should Muslims of one sect try to impose their interpretation and practice on their brothers of another sect with violence and bloodshed? How can those who perpetrate such acts claim to be the followers of one whom God sent as Mercy for the universe (Rahmat-al lilalameen)? It is high time that people endowed with wisdom (Ulilabab) reflected, imbibed and imbued others with the essence of Islam to receive Divine Mercy. 1.8.2 Link between Religious Discourse and Militant religious Extremism In Pakistan most of the religious discourse is the sectarian based and deliberately frame to support and high light the differences which are prevailing among the sects. This larger religious discourse in Pakistan is fundamentally a cause in the promotion of militant religious extremism in Pakistan. It preaches mainly the violent methods and behaviours to their followers for the fulfilment of their specific sectarian objectives. The people who reject the religious extremist ideology can be blame as agent of the west or Jews etc. In Pakistan all the people are divided in different sects and every sect has the different ideology to the other sect. “The fact that the clergy and religious organizations have failed to provide an alternative narrative to the people to counter the violent sectarian and militant groups’ justification of violence in the name of religion has critical implications for the radicalization process in Pakistan. Absence of such a narrative provides ideological space to the violent actors to get public support, operate freely and get recruits”. 1.9 Militant Religious Extremism and Ideology of Pakistan Pakistan is a Muslim state but its idea does not have any connection with the ideology of militant religious extremism. Islam is derived from the word “Salam” which means peace. It preaches the establishment of an egalitarian social structure. The theme of Holy Quran is humanity. Hazrat Muhammad (S.A.W), the prophet of Islam, is called the Rehmat-ul-lil-alimeen (Blessing for the entire Universe). Islam orders its followers to keep away from militant religious extremism, aggression, corruption, injustice, violence, chaos, and disturbance. Islamic teachings promote modernity, tolerance and moderation. Some writers, religious elites, politicians, Intellectuals, and religious extremist people believe that Pakistan was created for Islam and Islam being an ideological command should lead all socio-cultural and political matters. The problem does not end here; People of Pakistan belong to various sects and every sect demands enforcement of its own version of Islam. Pakistan was not created under the leadership of religious Ulema and it was not created as an ideological state. Islam might be used as a political tool during freedom movement to gain support of the Muslim community at lower level but neither Jinnah nor top leadership of Muslim League ever used the slogan of Islam.

After partition the founder of the country, in his 11th August 1947 speech in Constituent Assembly clearly rejected the idea that Pakistan would be an ideological state by committing to the secular idea of equal status of all citizens irrespective of their religion. Unfortunately religious elites began to demand an Islamic constitution and political system in the state. Objective Resolution was passed which says that state will enable its individual to follow Islam. Later on it became a trend to use religion to sanction political activities. Even Ayub Khan (considered as liberal politician) used religion to oppose candidature of Fatima Jinnah who was contesting elections in 1964 against him by raising the issue that women cannot become a ruler in an Islamic ideological state. Z.A.Bhutto used and misused Islam to get the support of religious parties. Zia- ul-Haq misused Islam for the protection of his despotic rule in the country. Almost every politician used and misused the religion and ideology of Pakistan according to suitability of their self-interest and environment of the country. 1.10 Jihad and Sectarianism Sectarianism and jihad both are mixed in Pakistan. Because jihad in Kahmir and Afghanistan was commanded by the state and it was the strategy of the government to protect the national interest of the country against the India and the Soviet Union. Khaled Ahmad writes in his book ‘’Sectarian War Pakistan’s Sunni- Shia Violence And Its Links To The Middle East’’(2013) ‘’ when a Jihadi outfit got into troubles as a result of its indulgence in sectarian or simple criminal violence, it was rescued by the intelligence personnel, usually drawn from the army’’. The jihadi outfits were raising money freely from the public through the use of religious notion of Jihad. Apparently they were fighting against the Soviet and Indians but critically they have the sectarian political agendas also. They were considering Mujahidin for public who were working for the freedom of the Kashmir and Afghanistan but minorities and Shia community in Pakistan always feel threat from these groups. Jihadi outfits remained fully armed while located inside the cities. Pakistan was a little sectarian at the time of birth. But it became more after the passage of time and the period of 1980’s was the most favorable period for the growth of sectarianism. The religious parties during all previous elections in the history of Pakistan could only win a few seats. The best strategy for these religious parties is to divide the country on religious sectarian grounds. The leader of these religious political parties wanted to reach the corridors of power through the use and misuse of religion in their politics. 1.11 Anti-American and Anti-Western Radicalism In Pakistan the hatred for America and western countries is a very popular slogan in all the religious groups and even the large part of the society. They generally condemn the America and western countries for making conspiracies against the Islam and Pakistan. They blame them that all the miseries and poor condition of the Muslims is only due to the west. The opposition of western countries is a popular slogan of almost all the religious groups. A large number of religious groups spread hatred against America and the West on the issue that Islam is endanger due to the friendship of the America and the West. They urge Muslims and religiously fanatic’s people to kill the western and American national that they are killing Muslims in Afghanistan and Palestine. For a justification of their attitude towards the America and West, the

religious elite and religious groups mostly refer to the pathetic and miserable situation of Muslims in various parts of the world. They claim that the west is uniting to keep the Muslims backward only because Muslims have the potential to fight for their dominance. They view that the USA leads the entire move. The NGO's are the tools and so fighting them is an Islamic obligation. They express Jihad as the only option left to deal with western countries and minds. 1.12 Militancy and Religious Extremism Kiran Firdous, states “one must understand the concept of militancy in its current form” before continuing further (Firdous, 2012). Webster’s New World Dictionary defines “militancy as a derivative of militant, which means combative or aggressive person”. Oxford Advanced Learner’s Dictionary defines “using, or willing to use force or strong pressure to achieve your aims, especially to achieve social or political change: militant groups/leaders”. Firdous, a well reputed writer from the Pakistan, claims while defining “militant” that it is synonymous with “terrorist” (Firdous, 2012). Marium Mufti writes that “militancy or militant means the use of violence to achieve some end or to express hatred or contempt for some group of people” (Mufti, 2012). Dr. Jatin Kumar Mohanty in his book “Terrorism and Militancy in Central Asia” (2006), writes with the endorsement of Houghton’s definition of “militancy”. “It springs from one’s value, is expressed as an attitude, and results in certain behaviour. One’s values are those things in which one strongly believes. They are what one believes to be fundamentally important and true. From this comes an attitude which is unwilling to tolerate any divergence from these fundamentally important truths and which seeks to defend them. It results in behaviour which speaks when these truths are attacked or diluted and which refuses to co-operate with any activity which would minimize their importance”.(Mohanty, 2006) According to the researcher “militancy is the hostile attitude or an armed struggle of an individual or group of people to enforce their opinion or ideology by force to the majority of the people who are disagree to the militant’s ideology”. So militants have the strong believe in violence and they want to preach their ideology through violence for the fulfilment of their goals. In Pakistan the problem of militancy is attached with the Kashmir issue. It gained momentum in the soviet attack on Afghanistan and it takes the monster shape after the 9/11. In 1980’s Pakistan fought a proxy war against the USSR on the behalf of the America and strategically prepared the militants in the name of jihad. Militancy has the strong link with religious extremism. Religion provides the framework and justification for the militant’s groups to fight against the enemies of Islam. Militancy is also linked with the foreign agencies who want to destabilise the country. In Baluchistan Indian and Russian factor is very much important, in providing the money and arms to the BLA. (Rana, 2015) Pakistan is also a hot bed of Islamic militancy and various militant organizations are fully operative there resorting violence on the name of Islam. Such organizations took roots when Pakistan during Soviet War started to support antimodern, extremist and intolerant forces and now these have become totally out of control and eroding law and order situation in addition to social fabric. Another form is minority and separatist movement which is vividly showing its affects in Baluchistan and such separatists are clinching to violence based activities to make their voice to be heard. Almost all such terror activities and terrorists emerge 53

from religious seminaries which are in abundant throughout the country irrespective of urban or rural spheres. The motive of all these terrorism form is to enforce their beliefs on others and stop the way towards progressive and modern country; for that purpose they are crossing every limit and posing serious danger for national security. The incident of 9/11, played as a catalyst role in the functioning of militant groups in Pakistan. After this horrendous attack in twin city tower, Bush administration took rigid stance of “with us or against us” and Pakistan was left with no other option to join hand with US. Though Pakistan joined War on Terror of USA willy-nilly but now it has become our own war to fight. Before 9/11, Pakistan’s domestic environment was about to collapse owing to weak political and economic development, friction among modern and fundamentalist forces, regionalism and ethnic conflicts. Pakistan’s economy was on the verge of extinction and it was about to declare a “bankrupt state”. The economic growth was very slow and foreign investment was almost nonexistence in addition to international economic sanctions due to nuclear experiments in 1998. Political and social sphere were depicting gloomier picture. Democratically elected government was thrown by military coup. Bureaucracy was indulged in plundering; public representatives were openly doing nepotism and corruption, religious and sectarian strife was at peak and challenging the writ of the government. Regionally Pakistan was having sour relationship with neighbours: India was angry owing to recent Kargil war adventure, China was unhappy due to Pakistan’s support for Talibans, Iran was having concerns on the atrocities committed n Shia Muslims in Pakistan, Central Asian States having objections for spreading Talibans and likeminded forces into their countries. Globally the image of Pakistan is distorted because of its nuclear policy, support for Taliban government and lack of democratic credentials. After 9/11, Pakistan wisely decided to take side with USA on War on Terror and this step turned new stone in Pakistan’s history. Instantly, Pakistan came into limelight regionally and globally. US offered generous economic and social support to Pakistan in various sectors which supported the eroding situation. By shunning off the extremist and militant forces and taking active part of frontline state, international community started to give respect and taking Pakistan as a responsible international entity. In spite of these opportunities, Pakistan has faced many challenges as well. One of the major one is that after fundamental strategic shift Talibans and its alliances turned their guns towards Pakistan and they infiltrated across the country and launched full scale combat with security forces and law enforcing agencies. The challenges for strong Pakistan are stable economy, social stability, education, re-orientation of civil society and strong law and order. War on terror has the strong implication on the growth of violent militant extremism in Pakistan. Very soon after the independence, Pakistan joined Western block under USA and signed many military, economic and social agreements. In Cold War, Pakistan sided with capitalist section and in 1979 when Soviet Union attacked Afghanistan, Pakistan started proxy war with USSR according to containment policy of USA. During Zia-ul-Haq era, large amount of money was poured into Pakistan for recruiting, training and establishment of extremists to fight proxy war. Pakistan military establishment exploited religion for this purpose and opened religious seminaries in every hook and corner to propagate their objections.

A large number of people were gathered to fight a “Jihad” against infidel communists. Later on when USSR left Afghanistan, these so-called “freedom fighters” were used in Kashmir front. Until 9/11, Pakistan government was supporting Taliban government in Afghanistan but after 9/11 U-turn was taken on pressure from USA. Now this War on Terror is not only in Afghanistan but in Pakistan also because by it, Pakistan has not only become a frontline country but also a frontline target of terrorism. Although by joining this war, Pakistan has suffered economically, socially and humanly but still USA is not satisfied with its performance and demanding to “do more” and have many reservations. USA feels that northern tribal areas of Pakistan have become a “safe havens” for Taliban and extremist organizations. In addition to it, political instability, weak economy, corruption, intolerance, violence, ethnic conflicts, mismanagement, poor governance, religious division are some other concerns too. USA wants military action against Taliban on Pakistan’s soil and blocking their interference in Afghanistan. Pakistan for the first time in its history put military boots on South Waziristan and carried out many small and large scale operations but USA pressure is for doing the same in Northern part as well. In 2007, drone strikes were started in North Waziristan by USA which has created a lot of trouble for Pakistan domestically. Pakistan is facing and has to face many challenges in times to come in the form of internal security, economy, social issues and international image. The apprehensions are very severe for Pakistan on joining the War on Terror. Before 9/11 Pakistan was considered to be a failing state in the world but after joining the War on terror, it has become frontline state and rests of the world started to see it a responsible global entity. The decisions and strategies adopted by Pakistan during Afghan War in 1979 to onwards blemish its image internationally. But later volte-face by Pakistan affected it internally and internationally. After joining this war, the ground zero of terrorism shifted from Afghanistan to FATA which became the central base camp of leaders, trainers and planners of Taliban. “Home grown” militants have expanded their presence throughout the country and the splinter part of Taliban in Pakistan waged a “holy war” against “infidel government” of Pakistan as it has joined hands with USA and West. They started a parallel government in tribal areas of Pakistan and challenged writ of the state in addition to giving rise in Islamic militancy. By changing strategy towards Taliban and later chaotic condition created by it, India took benefit of it globally specially by acquiring the status of civil nuclear energy supplier, labelling Kashmir movement as terrorist activity and increased role in Afghanistan. The Pak-US relationship history is not a pleasant one as USA ditched Pakistan on many critical occasions. The foremost is leaving Pakistan in lurch after exploiting it in proxy war against USSR. Therefore, Pakistan is having certain apprehensions regarding US attitude and its alliances. Some of the important apprehensions are; the long-term commitment of USA towards Pakistan in this war, the tilt of Northern Alliance Government of Afghanistan towards India as it is backed by USA, Indian involvement in fermenting troubles in certain parts of Pakistan’s territory and tactical approval of USA to India in doing all such steps as USA is forging strategic alliance with India. Pakistan has certain concerns too; cost associated with these counter-terrorism, internal issues of ethnic and

sectarian violence, poverty, law and order, judiciary, police, financial crisis etc. Pakistan has paid a huge price in the form of resources and humans in this war but still USA is having doubts about its efforts. Pakistan is in dire need of encouragement and support from world community to understand its conditions and concerns and joined hands for it as to have peace in this region and rest of world, stable, progressive and strong Pakistan is pre-requisite. Pakistan is the 12th country and 4th Muslim country to be given the title of non-NATO ally state on 18th March 2004 as declared by then Secretary of State Colin Powell. All such states are given preferential treatment in the areas of foreign aid and defence cooperation. NATO was formed after World War II to serve the purpose of security for the Western block. Though Pakistan was not included in NATO but it took side with Western block in Cold War era resulting in some major military and defence agreements. Pakistan since the very beginning is very important state for USA for several reasons. One of prime reason now is that USA desperately needs Pakistan’s support for War on Terror and Al-Qaeda and Talibans are residing and having control on Pakistan’s tribal areas. Afghanistan is a lynchpin for fighting this war and winning it carries a symbolic value to USA and West. Pakistan’s geostrategic location is another important aspect as all major regional players are its neighbors. USA now totally affront towards nuclear proliferation and Pakistan’s efforts in this case are very welcoming in USA as the case of Dr. A.Q Khan. USA also has concerns over going these nuclear arms into the hands of terrorists, therefore, soughing Pakistan’s help. South Asia has become nuclear flash point and international community especially USA is working hard for amicable solutions of conflicts between India and Pakistan and among other too. Another reason is the USA interests in resource-rich Central Asian States for economic gains and Pakistan due to its location in addition Al- Qaeda and Taliban has linkages with these states and for that purpose Pakistan is to be reckoning with. The status of non-NATO ally has changed the global politics and turned out to be blessing in disguise for Pakistan. It carries a lot of benefits for Pakistan like relaxed, favourable and supportive policy from USA, exemptions from suspension of US military assistance, cooperative training agreements, export license of commercial satellites etc. India reacted on granting this status to Pakistan by starting various modes of propaganda via Indian lobbies but USA is still defending that it is right to give such status to Pakistan for its services and cooperation. Though the grant of this status has some disadvantage as well in internal sphere. Extremism has started to grow enormously throughout every hook and corner of the country. Now “the potential terrorists” has started to play their roles in all sphere of national life. They are now not only targeting security personals, army and their posts but also victimizing civilians. The number of bomb blasts, suicide attacks and terror activities are happening everywhere even the places of worship are not secured from these. Drone strikes rate is also enhanced which are killing many innocent people in addition to some terrorist. Majority of the people in the country takes drone attacks as violation of Pakistan’s sovereignty and victims of these attacks are joining hands with Talibans to take revenge of their dear ones. Though Pakistan became part of this war willynilly but now it has converted into “our war” against terrorism and extremism as more than 50,000 nationals have lost their lives in addition to 50 billion losses for economy. In

the FATA region militancy and extremism both are still breeding there. It is comprised of seven tribal agencies namely: Bajaur, Mohmand, Khyber, Orakzai, Kurram, South Waziristan and North Waziristan. The roots cause for extremism and terrorism there is same as for all parts in south Asia but trigged by different stimulus. Main is military operation in these areas after refusal from tribes for disconnecting tides with Taliban and Al-Qaeda and another is drone strikes and accompanied collateral damage by it. Joining the War on Terror, a Pandora box of issues, problems and challenges has been opened for Pakistan and to cope with it, Pakistan needs stable, consistent and multifaceted strategies and approach.

1.13 Manifestations of Militant Religious Extremism There are the many manifestations in the theory and practice of militant religious extremism in Pakistan. Sectarianism, terrorism, suicide bombing, intolerance and religious hatred for minorities all are the shapes of militant religious extremism.

1.13.1 Terrorism No definition of terrorism can cover all types of terrorism throughout the history of mankind. Some scholars talk of the earliest known case of use of terrorism dating back to 66-73 A.D., when a highly organized religious group used violent means in a systematic manner against their adversaries in Palestine (Laquer, 1997). Terrorism is also defined as “The method or the theory behind the method whereby an organized group or party seeks to achieve its avowed aim chiefly through the systematic use of violence. (J. B. Hardman, “Terrorism: A summing up in the 1930s”, in walter liqueur (ed.), The Terrorism Reader: Historical Anthology (New York: New American Library, 1978). pp. 223-230. See also David E. Long, The anatomy of Terrorism (New York: the free press, 1990). It is neither mindless nor random nor accidental rather “it is premeditated violence propelled by ideological or political causes. (Ross Masood Hussain, “The concept of terrorism Myth or Reality”, in Moonis Ahmar (ed.). The world after September 11: Challenges and opportunities (Karachi: Department of International Relations, University of Karachi, 2003). Pp. 40-52 (see p. 43) The international institute for strategic studies, London, defines terrorism as “the use of violence, often against people not directly involved in a conflict, by groups operating clandestinely, which generally claim to have high political or religious purposes, and believed that creating climate of terror will assist attainment of their objectives. (Strategic comments, vol. 7, No. 9, November 2001). (A publication of the Institute of strategic studies, London). Father of Ages after the murder of god Balder said, “Something too much of war and broils, life has become a perpetual fight, a bath of blood move eras are stunned with blows and sick for clam”. (http://www.odins-gift.com/pclass/balderdead.htm)

What the Father of ages desired, is the desire of billions of people, of modern world. The world has become a Hobbesian State of nature where everyone is in war against everyone. Terrorism is a global phenomenon. It is not the problem of a single country; the whole world is the potential victim of terrorism. Terrorism is the phenomenon through which people use violent tactics against unarmed people to pressurize government to achieve some political ends. Unarmed civilian population is the victim. Terrorists have no regard for life. They kill and maim children, women, the young, the old without any warning. They are snipers. The terrorists are succeeded in creating an atmosphere of fear. Fear of death is more horrible than death itself, and this fear has become a part of life of people. There is no sin greater than unprovoked violence and bloodshed. There is no greater crime than terrorism. It is irony that the religion that is accused for the spread of terrorism is Islam. Islam, the religion of peace has become synonymous with terrorism. The so called Muslims terrorists’ one on the sworn mission to kill and justify their acts of violence through tenants of Islam. But the greater tragedy is that the world has largely accepted the words of these merchants of death and destruction. Their claims are not challenged substantially either by Muslim world or non-Muslim world. Muslim world has failed to confront the terrorists on the ideological front. The great majority of Muslims does not challenge the small but well-armed minority. This is a great failure. W.B Yeats says depicts this situation in “second coming”. The best lack all conviction, while the worst. Are full of passionate intensity Islam is the religion of peace. Holy Prophet (PBUH) brought an end to the decades and centuries old feuds of Arab Tribes. Mercy and comparison are the central virtues of Islam. Islam does not sanction violence, terrorism or attacks on unarmed people. It is said in the Holy Quran. Whoever kills another except to revenge or the prevent mischief an earth it is as if he has killed the whole mankind and whoever safe a single human being, it is as if he has safe the whole mankind. In this verse it is life and not the life of Muslim, which is sanctified. The verse clearly shows the reverence of life. Islam is against aggression. There is no war of annihilation in Islam. It is said in the Holy Quran. And fight with those in the way of Allah but don’t make excesses. Holly Prophet (PBUH) concluded peace with the enemies of Islam at the terms favourable to them. He preferred peace over violence. Even after the conquest of Makkah, he showed great mercy and forgave his tormentors. He did not take revenge. In his last sermon he said, “I forgive all the bloodsheds of the day of Ignorance”. He gave several regulations for the conduct of war. He forbade to kill the unarmed, children, women, elderly man and the non-combatants. He forbade to burn the crops or trees of fruit. He forbade to kill the animals except for the purpose of food. Can these “warriors of Islam” be called Muslims when they defy the injunctions of Quran and Hadith with impunity? The Prophet of Islam showed ‘mercy to even animals and

the terrorists are without any reverence for human life. Efforts must be made to clarify the difference between the Muslims and the terrorists. Terrorists are getting support from the ignorant people. Some people are won over by the terrorists in the name of religion. These people believe that terrorists are doing great service to Islam by fighting the imperialist west. They have incomplete knowledge of Islam. Islam emphasises to establish supremacy through good advice and arguments. Islam does not sanction aggression or violence to promote its cause. The true teachings of Islam must be made known to everyone. They must now what Portia said to Shyloch. The quality of mercy is not strained. It dropped like gentle rain from heaven upon the place beneath. It is twice blest. It blest him that give and him that takes. Terrorism is getting support from the poor and hungry. Such people have no stakes in the system and they have no sympathies for the social order which is not providing them with bone necessities of life. There people are ready to get “employment” in the network of terrorists. Thus the in just social system is one factor behind the perpetration of this menace. There is hunger in one side and parasitic luxuries in the other. The economic and social system is not providing for proper circulation of wealth. The gap between the rich and the poor is increasing. The different classes have no regard for one another. This results in promotion the attitude of indifference or hate towards others. The poor try to take revenge of his misfortune and terrorism provides him the opportunity. This growing phenomenon can be checked by evolving a system in which everyone has a stake. This system can be created by increasing the allocation for developmental schemes and projects like health, housing and education. People must be provided with free education. Vocational and technical education should be given because shill full labour will be able to create work for itself. Everyone should be given opportunities to improve his lot. The rich should be taxed without any favour and the poor must be provided with opportunities. The poor and the rich will thus be united against terrorism. T.S. Eliot says (Choruses from The Rock). In the vacant places We will build with new bricks Where the bricks have fallen We will build with new stones Where the beams are rotten We will build with new timber Where the word is unspoken We will build with new speech There is work together A church for all And a job for each

Everyman to his work In a society like Pakistan, the writ of state is not strong. Justice system is inefficient. It often fails to nab the criminals and sometimes the criminals go Scott free because of their connections. The supremacy of the law cannot be established easily in Pakistan. People violate laws of land with impunity. Aristotle says that man is the worst of animals when it is separated from law and justice. The result of this attitude is that every man has become a law into himself. Intolerance in the society has given way to extremism. Those who don’t get the justice through the proper channels become hopeless and exert revenge with full severity of personal grudges. Terrorism finds recreating grounds in a state where there is weak law and order. In order to stem this phenomenon, government should try to strengthen its writ. The criminals must be arrested; however higher he may be law must be higher. Fait Jussitia Pual coelom, Justice must be done ever if heaven falls. Banthen says that is not the severity of punishment but certainty of punishment that prevents the crimes. Government must establish the certainty; otherwise the fires of terrorism will continue to get fuel. Justice is also necessary in the dealings of international transactions. International relations should be based upon the higher moral principles. They should not be dictated through the use of naked aggression and power. Few will disagree that the current crises of Muslim world like Palestine issue and Kashmir issue must be solved according to the principle of justice. The upholder of justice and freedom must know “the injustice in anywhere is a threat to justice everywhere”. The powerful countries should devote some money, some thought and some resources in that direction. These fault lines are the fodder of terrorism. The temporary measures will not prove beneficial until and unless the root causes remain unaddressed. Writers like Rafia Zakria and Maliha Lodhi agreed that drone attacks are one of the causes that provide terrorists recruiting grounds. According to them tactic of war is the biggest humble in achieving the strategic aim. In these attacks many innocent people die. This injustice and oppression create anger and people join the forces of Taliban to defeat Americans USA should continue this policy, as it is not providing beneficial. The support of people is necessary to win a war. Drone attacks are alienating local population. People must be won over through the developmental projects. Poverty and injustice is the basic reasons. These problems must be addressed. Thought the situation is grim but hope is still there because Alexander Pope says “Hope burns externally in the human breast”. Hope for the defeat of the forces of obscurantism and terrorism is strong. Milton says: And speckl’d vanity Will sicken soon and die, And leprous sin will melt from earthy mould, And Hell itself will pass away, And leave her dolorous mansions to the peering day. Yea truth and justice then Will down return to men,

(https://www.dartmouth.edu/~milton/reading_room/nativity/text.shtml)

1.14 Secularism vis-a-vis Religious Extremism Secularism and Religious Extremism both terminologies are opponent to each other. Bassan Tibi, a Syrian –German Professor in his book ‘’ The Crisis of Modern Islam’’ (1988) pleads for the secularisation of Modern Islam. He describes the developments of the modern world is due to secularism. Before adopting the ideology of secularism, Europe also faced the problem of religious extremism. He writes, ‘’the industrial revolution and the technological-scientific culture it produced, have not led to the extension of Christianity in spite of its culture’s rational understandings, but religion is secularised, as an ethic, is primarily relegated to the internal phase’’. In a Muslim society whenever the word secularism is used it implies anti Islamic ideology which is very against to their religion. In Pakistan secularism means an ideology which is totally anti-Islamic and repugnant to the teaching of Quran and Sunnah. The birth of Pakistan is on the name of Islam and its ideology is based on Islamic principles. There cannot be a secular state because it is against the ideology of Pakistan and secondly Pakistani has an incorrect concept of secularism. Some religious scholars like Syed Abu Ala Maududi, Hafiz Saeed and Maulana Tahir Ashrafi have the opinion that Muslim countries have the only one biggest challenge ie secularism and westernisation of the society and politics. The Pakistani meaning of secularism did not emerge in ignorance of the European or American meaning of the word. It is emerge due to the past legacy of the Islamic world and deliberate efforts of the Ulemas, political and religious elite for the establishment of the true religious society. So secularisation of the society and implementing the model of secularism is not the solution to get rid of militant religious extremism. Bassan Tibi fully agrees that the Muslim countries cannot follow the same process as was followed by the Europe. But he gives some solutions to get out of the problem of religious extremism ‘’So Muslim can create their own oriental Islamic variant of this stage of civilization in which Islam would be reduced to a subsystem of the greater, whole social system, that is, to religious ethic’’.

1.15 Categorization of religious extremism in Pakistan 1. Religious extremism as a tool for an imposition of sharia (for religious political parties, Madrassas, terrorist organizations i.e. TTP ,Al-Qaida) 2. Religious extremism as a tool for separatist movement (Foreign agencies like Raw in Baluchistan and KPK) 3. Religious extremism as a tool for revival of puritanical Islam (Wahabis.e Deobandi fiqah , Ahl-e-Hadise, Shias) 4. Religious extremism as an undeclared war for USA (TTP, Alqaeda, Ahl- eHadise, Shias and Deobandi)

5. Religious extremism as a tool of organized crimes (political elite, religious elite, pressure groups and interest groups) 6. Religious extremism as a sectarian struggle for the protection of the particular sect (for all the prevailing sects of the Pakistan) 7. Religious extremism as a tool of a power struggle to reach the corridor of the state’s power (for all religious political parties and other political parties) 8. Religious extremism as a tool for gaining economic interests (for religious political parties, Madrassas) 9. Religious extremism as a tool to marginalized the minorities (for Ahmadies,Christian, Hindus,Shia’s) 10. Religious extremism as a tool for creating social conflicts in the society (political elites and Ulemas and Molvies) (Prepared by the Researcher).

1.16 Systematic Diagram of Militant Religious Extremism in Pakistan Figure No. 01

Idea behind creation of Pakistan

Two Basic Aims

Enforcement of Islamic Protection of rights of the Muslims principles

Universal principles of Islam i.e. Muslims were the victims of highhandedness of the Justice, equality, fair play, Rule of law Hindus

Pakistan would be a modern state as reflected by speech Muslims would be given 11 th August 1947 equal economic, of Jinnah on religious, social and speech country cultural opportunities in Pakistan

Systematic Diagram of Militant Religious Extremism in Pakistan

Slogan of enforcement of Bad governance and dominance of Punjab in Islamic system the State Affairs

Objective Resolution and Foreign Narratives were built that Islamization of Constitutions intervention Pakistan was achieved for and polity of Pakistan in 1980’s enforcement of Islam (there was no mentioning of equal

rights of People)

General Zia legitimized his dictatorship in the name of Exploitation of the masses in the Islam. Militancy was promoted name of religion as a strategic tool.

Promotion of jihad, Citizens came out on streets for enforcement of Islamic militancy etc Sectarian violence, System and not for violation marginalization of the of their rights minorities

People were radicalized in the name of Islam. Bloodshed within Pakistan is justified in the name of religion

Sectarianism and violence in 9 /11 incident the name of religion and Pakistan’s role as a front line state against WOT

Systematic Diagram of Militant Religious Extremism in Pakistan

Radicalization, intolerance, fanaticism and foreign Intervention

Promotion of Militant Religious Extremism

Against the universal Against the idea behind the Against the aspirations principles of Islam creation of Pakistan as well of people of Pakistan as ideals of Jinnah

No concept o f killing fellow Unlike ideologies of Western political The Muslims of Muslims or non - combatants philosophers (i.e. John Lock, Bentham. subcontinent launched exists in Islam who proposed separation of church and Pakistan movement to get politics) Jinnah wanted to enforce rid of discrimination. Islamic Universal principles

The Universal Principles of Islam like rule of law, equality and fair play would be followed as religious obligation in Pakistan

Systematic Diagram of Militant Religious Extremism in Pakistan

State should redefine its identity

State should discourage the trend of using religion in politics

State should stop pursuing the goal of achieving the status of regional p ower or parity with India

State alliance with the militant outfits should be dissolved. Militant

organizations should be disbanded.

Madrassa reforms with zero tolerance for Sectarianism. Educational reforms should be brought about for developing pluralism and tolerance among masses

Pakistan should send clear signals that it is not

a gun for hire. No foreign agendas should be pursued by the state

Systematic Diagram of Militant Religious Extremism in Pakistan

1.16.1 Explanation of the Systematic Diagram of Militant Religious Extremism in Pakistan Pakistan was created by the Muslims of Subcontinent to avoid oppression of the Hindu majority. Jinnah, the founder of Pakistan, wanted to make Pakistan a state where Islamic Principles of equality, justice and rule of law would prevail. In a speech on 14th August 1947 he clearly conveyed that the state would be least concerned about the religion of its citizens and all would be treated equally. Later on, the state failed to provide equal opportunities to all. In the face of bad governance, corruption and mismanagement slogan of Islamization was raised by religious and political leadership of the country. General Zia excelled the skill of using religion to legalize his illegitimate dictatorship. He was responsible for the creation of Mujahedeen (or militants) to fight against USSR at the behest of USA. Later on these militants were promoted by the state as strategic tool for achieving its goals i.e. parity with India and getting the status of regional power. During that period sectarianism and militancy in the name of Islam grew manifolds in the country. After 9/11 Pakistan severed its relationship with militants and started operations against them. At this they went against Pakistan and made it the worst victim of militancy, suicide bombing and sectarianism. Pakistan has launched many operations against the extremist outfits but without a long-lasting success. The researcher proposes various methods to eliminate extremism and militancy from Pakistan. First is redefining identity of the state. It is not an Islamic ideological state nor is it a citadel of Islam, it is a state created for equal opportunities for the Muslim. Islam should not be accepted as an excuse to justify bad governance or illegal rule. The state should stop using militants as a strategic asset. This is possible only when its relationship with India grow stronger through trade and other interdependent activities. If this happens, there will be no need of keeping good militants. All militant outfits must be disbanded and there should no tolerance for their future reemergence. Curricula taught in Madrassas must be revised. Religious seminaries should be the places where peaceful message of Islam should be taught instead of militancy and sectarianism. Educational reforms should be enforced to teach pluralism and tolerance to the students. They must be enlightened about their rights so that they may protest when their rights would be trodden upon in the name of Islam References (GFF, 2006). Radicalization Violence and the Power of Networks. Brussles: GLobal Future Forum. Abbas, S. (2007). Probing the Jihadi Mindset. Islamabad: National Book Foundation.

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Chapter No. 02

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POLITICAL ISLAM: A RISING FORCE IN PAKISTAN SINCE ITS INDEPENDENCE 2.1 Idea Behind the creation of Pakistan Pakistan came into being on 14th August 1947 when India was partitioned into two states. A Muslim country Pakistan was carved out of subcontinent. As this partition gave Muslims of India a new state, many elements raised the slogan of enforcement of Islamic system in Pakistan. In the opinion of the scholars slogan of Islamization played an important role in radicalization of Muslim population of Pakistan. The question that needs to be addressed is whether the Muslims of united India were facing problems due to absence of Sharia system in India and therefore they demanded a separate homeland for them or there were other factors like socioeconomic and political grounds behind this demand? In order to establish or deny the hypothesis one needs to examine the sequence of the historical events that led the Muslims of India to struggle for Pakistan. 2.1.1 Muslims were accused for revolt Against the British In 1857 the Indians rebelled against British Rule in India. The rebels were freedom fighters who proclaimed loyalty to Bahadur Shah Zafar, the last Mughal king. The revolt was crushed by the British and Bahadur Shah Zafar was exiled in Rangoon. The leaders as well as common people were executed ruthlessly after defeat. The British rule established itself firmly in India. As the British snatched political power from the Muslim dynasty and the rebels proclaimed loyalty to Bahadur Shah Zafar, it was natural for them to blame that the Muslim were main culprit. Due to this suspicion the Britishers adopted harsh policies towards Muslims. The British government made English official language by replacing Persian. As a result even educated Muslim could not get government jobs as they did not know English. V.D. Mahajan reports that in 1871 out of total of 2,141 persons employed by the Bengal Government there were only 92 Muslims. According to Maulana Hali there was no need to find a sin to jab a Muslim. His being Muslim was enough crime to punish him (Aziz, 2005) (Qureshi, 1987). The discrimination against the Muslims alienated them and they distanced themselves from the British. They became the victim of inaction as they basked in memories of past glory and had no strategy for future. As they considered British government responsible for their downfall, they hated everything that reminded them of reversal of their fate. English language was one of these things, so they paid no attention to learn English. On the other hand the Hindus learned English language and participated in economic activities. As a result it was the Muslim community that touched the bottom of social strata (Aziz, 2005). 2.1.2 Rise of Muslim Nationalism It was during this time of crises that Sir Syed Ahmad Khan (1817-1898) and Syed Amir Ali (1849–1928) came forward as reformers of the Muslim community. Both of them tried to bridge the differences between Muslims and the British government. They developed relationships with the British rulers by winning their confidence and then they became advocates of Muslims case before them. They tried to high light Muslim services for the British rule in India through their writings (Sayeed, 1968). On the other hand they asked Muslim community to be loyal to the British government and learn English language and western knowledge to progress. Regarding education Sir Syed Ahmed launched Alighar Movement by establishing Mohammadan Anglo Oriental School in 1875 at lxxiii

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Aligarh (which became College in 1877).To promote education he convened Mohammadan Educational Conference on annual basis in various cities in 1886 and onward. Due to his campaign for learning British language and modern knowledge, he was called Kafir (infidel) by conservative Muslim Ulema but he did not stop. According to Pakistani historian, K.K. Aziz the impact of Aligarh movement was revolutionary. Muslim discarded pessimism and developed a sense of assurance in them and developed a hope for better future (Aziz, 2005). Sir Syed Ahmad Khan and Syed Amir Ali referred to the glorious past of the Muslims and compared it to their current downfall. What they wanted was to raise the Muslims at par with the Hindus by reminding Muslims of their magnificent past. The Muslim were the victim of inaction and resignation, Sir Syed Ahmad tried to make Muslims realize that Islam is a modern, dynamic and enlightened religion so they must not become victim of superstition and anti- intellectual bias. (Paracha, 2014)He advocated that Muslims could regain their past glory through acquiring modern knowledge. 2.1.3 Muslim Nationalism Manifested in two forms After the collapse of Muslim rule in India the first semblance of Muslims nationalism in India arose and manifested itself in two forms. One was represented by Sir Syed Ahmad Khan and Sir Amir Ali who tried to raise a defeated Muslim nation to a robust, resourceful and enlightened Muslim nation by befriending with the British rules and by acquiring the modern education. This idea became the basis of foundation of Muslim league in 1906 (Paracha, 2014). The second manifestation of the Muslim nationalism was the growth of idea of pan- Islamism among Indian Muslims. Dr Mubarak Ali describes the invention of this idea saying that after collapse of Muslim rule in India and defeat of Indians in war of independence of 1857 defeated and demoralized Muslims became conscious of their minority status. In the atmosphere of alienation thinkers thought about the Muslims Ummah and tried to console Muslims by telling them that they were part of Ummah, a universal Muslim nation (Ali, 2014). The idea of pan-Islamism was propounded by the 19th century scholar Jamaluddin Afghani. Khilafat movement was the manifestation of idea of panIslamism and was launched in 1919 by Indian Muslims to save Khilaft-e-Usmania of Turkey. Turkey was defeated in First World War by the Britain and its Allies and after the defeat conqueror wanted to demolish the Khilafat-e-Usmania of Turkey by disintegration of its various parts (Spectator, 2009). For many Muslims of India Khilafat-e-Usmania was symbol of unity of Muslim Ummah, and its disintegration was seen as an attempt to disintegrate unity of Muslim Ummah. Though this movement failed to achieve its aim but it was demonstrations of feelings of pan Islamism among Indian Muslims (Ali, 2014). These two different ideologies i.e. first making Muslims of India a forceful community at par with Hindus(as was envisaged by Sir Syed Ahmed Khan) and second, making Muslim realize of their identity as member of universal Muslim community pointed towards one fact that was separate identity of Muslims from other communities of India. (Paracha, 2014) The idea of this separate identity later on provided the momentum for movement of Pakistan. This chapter is an attempt to answer the question that whether Pakistan was achieved for making Muslims of India a progressive community for whom political, economic, educational and social opportunities would be open in new state, in other words the country was achieved to fulfill the purpose to safeguard the interests of the Muslims or purpose of Pakistan was to promote

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unity among the Muslims Ummah and impose Sharia in Pakistan. For answer one has to look back to historical events that led to the partition of India. 2.2 Establishment of Muslim League In 1906 Muslim league was established with the aim to I. Protecting the political and other rights of the Muslims and to extend the needs and sentiments of the Indian Muslims before the British Government in a respective manner. II. Making the other communities of Indian understand that Muslim of India were not against their interests. III. Promoting the sentiment of loyalty for the British Government amongst the Muslims and removing misunderstanding about the Muslims (Sayeed, 1968). These aims clearly indicate that the founding fathers of Muslim League were promoting the idea of Muslim nationalism as was perceived by Sir Syed Ahmad. Muslim League was established to forward and protect rights of Muslim in India. There was not a single reference for the establishment of Islamic system for Muslims. Muslim League continued the policy of loyalty to British government to get assurance of protection of Muslim interests in return. This policy was revisited when the British government failed to protect Muslim interests (like undoing partition of Bengal in 1911) and some nationalist Muslim leaders like Muhammad Ali Jinnah, who wanted to struggle for freedom of India along with other communities of India, joined Muslim League (Aziz, 2005).

2.2.1 Failure of joint front of Muslim League and Congress for Constitutional Rights Jinnah was member of Muslim League and Indian National Congress (a predominant Hindu party formed in 1885) simultaneously. He tried his best to bring the Muslims and the Hindus on a single platform in order to work jointly for independence of India from the British rule. Jinnah was successful in bringing Muslims and Hindus together and reached at Lucknow Pact in 1916. According to which both Congress and Muslim League would join their hand for achieving maximum constitutional rights for the Indians. But Hindu Muslim unity proved short lived (Sayeed, 1968). The chief reason for breakup of Hindu Muslim unity was that the leadership of both parties i.e. Muslim League and Congress was in the hands of those people who were using religion in politics for political gains. It was during this period that Khilafa movement was launched by Muslims of India. This movement was supported by Gandhi and Indian National Congress. Muhammad Ali Jinnah opposed the movement as according to him it would increase the religious fanaticism (Ali, 2014). Though the movement failed to achieve its objective that was to safeguard Khilafat-i- Usmania, it is significant in the sense that it prompted one of the first battles among the Muslims of the region over defining Muslim nationalism. Failure of this movement was a blow to pan- Islamic elements. Under these circumstances a coherent ideology of Muslims nationalism was missing (Ali, 2014).

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2.2.2 Allama Iqbal's attempts to reconcile two faces of Muslim Nationalism Muslim poet Allama Iqbal tried to reconcile opposite poles of Muslim nationalism. He believed in the idea of pan Islamism but unlike the eminent scholars, like Maulana Maudoodi, he was not looking forward to create a universal Muslim state beginning from India. In his Khutba Allahabad he put forward the idea of carving of a Muslim state from Muslim majority areas. Like Sir Syed Ahmed Khan he tried to liberate Muslim mind from superstition and the intellectual orthodoxy of the clergy. Sir Syed Ahmed advocated that the Holy Text must be interpreted with reasons. Similarly Iqbal emphasized on Ijtihad (struggle hard to arrive at a solution of modern problem in accordance with Islamic teachings) and gave the concept of a legislative assembly constituted of people capable of Ijtihad. (Haq, 2010) Iqbal impressed both pan Islamic nationalists as well as those who were concerned with political, economic and social progress of Indian Muslims. Thus both poles tried to give allusions from Iqbal's writings to strengthen their view point. For example Maulana Maudoodi referred to Iqbal's philosophy while advocating formulation of universal Islamic state that would take birth in India and then spread. Similarly while Muslim League was trying hard to establish its status as representative party of Muslims of India and was focusing on safeguarding economic, political and cultural rights of Muslim, Jinnah interpreted Iqbal's thoughts as continuation of enlightened endeavors of Sir Syed Ahmed and Syed Amir Ali to formulate Muslims of India into a robust community at par with majority Hindu community (Saeed & Sarwar, 2012). 2.3 Rule of Congress Ministries destroyed hopes of coexistence of Hindus and Muslims In 1937 elections Indian National Congress swept the polls and formed ministries in seven out of eleven provinces. On the other hand Muslim League could not get majority in any province and got only about 21% of total Muslim seats. This position threatened the status of Muslim League as a representative party of Muslims. A lot of regional or religious parties were there to represent Muslims of India, for example the Unionist Party (a political organization of Punjabi Landlords),the Jamiat Ulema Islam Hind (party of Deobandi Ulema), Khudai khidmat gaar (of pakhtoon party that believed in Indian Nationalism), Jamat-i-Islami, Majles-e- Ahraar and Khaksar. All these parties rejected Muslim nationalism mostly by terming it a secular colonial ideology and detrimental to the interests of Muslims. (Paracha, 2014) Due to plethora of Muslim political parties, Muslim League failed to appear as a single representative party of Muslims in the elections of 1937. Indian National Congress on the other hand proved itself a strong political force as it formed ministries in seven out of 11 provinces. Muslim League won 103 and Congress won 26 seats 58 out of 482 Muslim seats (Khan H. , 2009). The periods of congress ministries from 1937 to 1939 proved very important in formulation of idea behind creation of Pakistan. Congress showed a very authoritative attitude after its victory in elections. Muslim League wanted to be part of coalition government in UP where it had won 26 Muslim seats. During election campaign Jinnah declared that ultimate aim of Muslim League and Congress was same that was the liberation of India from the British. So it was not surprising if Muslim League would be the part of coalition government of Congress. But in the confidence of victory and power, Congress demanded dissolution of parliamentary board of Muslim League and that the members of Muslim League must express their allegiance to Congress. This was equivalent to emergence of Muslim league with Congress. Therefore due to stubborn attitude of Congress, Muslim league could not be the part of government in UP. This

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Systematic Diagram of Militant Religious Extremism in Pakistan clearly indicates that Congress was not ready for sharing power with Muslim League (Sayeed, 1968). Congress ministries launched many policies which made Muslim feel that their culture and identity was threatened under Congress Ministries, for example Bandy Matram was made anthem in schools and offices. This song has anti Muslim allusions. Similarly in name of reviving Indian culture, Hindu culture was imposed on the Muslims. In the name of Indian history text books taught in schools contained anti Muslim material. Hindu warriors were projected as heroes and Muslim invaders were declared as loiters. Muslims had been the rulers of larger part of subcontinent for more than seven centuries and the community always considered Muslim warriors as its heroes without going to the merits of this belief. The Muslims of India were shocked when the text books conveyed that their heroes were loiters and plunderers. Congress Ministers interfered in the matters of judiciary as well. Due to the connivance between politicians and Judges, Hindu robbers and mischief makers could go scot free. Hindu bandits would beat drums before Mosques during hours of prayers. Incidents of robbery and theft increased manifolds as Hindu dacoits had the support of Congress politicians (Paracha, 2014). Congress ministries destroyed almost every hope of co-existence of Hindu and Muslims in a country. Muslim League which considered safeguarding political, cultural and economic interest of the Muslims as major aim was forced to revisit its line of action. In 1939, Second World War started and the Britain, being the major participant in it, declared war in India as well. Congress Ministries resigned in protest as Indian National Congress was not taken into confidence before declaration of war in India. Congress demanded that India should be declared independent immediately, resultantly the differences between Congress and British government increased (Khan H. , 2009).

2.4 Adoption of Pakistan Resolution March 1940 and Movement of Pakistan The Muslims being victim of authoritative and biased policies of Congress ministries began to think that if the British left, then they would trap in a situation where the Hindus would be rulers being in majority and they would be deprived of equal opportunities vis-à-vis the Hindus. It was this thinking that led Muslim League to organize a public meeting in Lahore on 23rd March 1940 and passed Pakistan Resolution. Pakistan Resolution demanded that the areas where Muslims were in majority should constitute a separate Muslim state. This was the first formal demand of separate homeland for the Muslims of India by Muslim League (Qureshi, 1987). Even at that time, the idea of Muslim nationalism was full of confusion and uncertainty, in 1944 Danial Latifi, a leading Socialist in the party wrote first comprehensive manifesto of Muslim League on the advice of Jinnah. He tried to develop different interpretations of Muslim Nationalism into a consistent ideology. Initially Jinnah was not interested in Rehmat Ali’s proposal of separate Muslim country as was put forward in his pamphlet ‘Now Or Never' but Muslim League Manifesto of 1944 (on the basis of which the elections of 1945-1946 of Legislative Assembly were contested) idea of separate homeland for the Muslims of India was considered as need of hour. The establishment of new Muslim state was considered necessary to encourage enterprising economic spirit of the Muslims and protect them from oppression of Hindu majority. The idea of Pakistan was supported on another ground that was to resolve lxxvii

Systematic Diagram of Militant Religious Extremism in Pakistan religious differences in the region. According to Latifi a Muslim majority state would be more capable to promote religious freedom, instead of a single state dominated by Hindu majority (Paracha, 2014). It was worth mentioning that the idea of separate Muslim state was opposed by Pan- Islamist. For them efforts should be made to make India (as a whole) an Islamic state. The idea of carving a Muslim state out of a United India for them was short sightedness and would not solve spiritual and political issues of the Muslims of India. Moreover for them it would be detrimental to the larger aim of establishment of universal caliphate (Paracha, 2014). Muslim League contested the elections of 1945-46 on the manifesto of separate homeland for Muslims of India and won elections with the thumping majority. Muslims middleclass consisted of students, businessmen and salaried class took an active part in the movement. Muslim industrialist shifted their industries in the Muslim majority areas which clearly indicated the clarity of minds in the establishment of new Muslim state. It was devotion and hard work of Muslims along with highly determined leadership of Jinnah that Pakistan was established on 14 th August, 1947 (Qureshi, 1987). The proponents of the ideology that Pakistan was created for Islam referred to the various sayings of Jinnah as well as slogans that were raised during the period of Pakistan movement (like Pakistan ka matlab kia LA ILAHA –ILL-ALLAH). Their most important references are Jinnah’s following statement “We have to fight a double edged battle, one against the Hindu Congress and the other British imperialists, both of them being capitalists. The Muslims demanded Pakistan where they could rule according to their own code of life and according to their own cultural growth, traditions, and Islamic Laws”. (Jalal, 1999) 2.4.1 Jinnah did not want a separate homeland for the Muslims Jinnah’s demand for separate homeland for Muslims is being questioned by various scholars. For example according to Ayesha Jalal, Jinnah used the card of separate state for the Muslims to gain maximum constitutional rights for the Muslims. He never had intentions to create a new state. What he wanted was the constitutional assurance for safeguarding the rights and the interests of the Muslims. Separate state was a slogan. She referred to Jinnah’s acceptance of Cabinet Mission Plan. Cabinet Mission Plan envisaged to create a loose federation (or Confederation) in India. It did not promise a separate state for the Muslims but as it ensured independence of Muslim areas in internal matters, Jinnah accepted. It was the Congress that sabotaged the whole plan by saying that this framework would be subjected to amendment after independence. Congress being the most popular political party of Hindus (who were in majority) had the power to revise the entire constitutional framework in accordance to its wishes. It became clear that the Congress was not willing to deal with the Muslims on equal grounds (Saeed & Sarwar, 2012). Two important Hindu writers of India, H.M. Seervai (known constitutionalist) and S.K. Hindu Pandya (Congress leader)blamed Congress for the partition of India. Book of Hormasji Maneckji Seervai "Partition of India. Legend and reality" exonerated Muslim League (or Jinnah) from the accusation of partition of India. It elaborated in detail that it was the latent bias on the part of Congress leadership that forced the Muslims to launch Pakistan Movement. (Spectator, 2009) If Indian National Congress wanted to integrate Muslims, it would never reject Muslim League’s proposal to be part of government in U.P. where it had won 26 seats of Legislative Assembly (Sayeed, 1968). Moreover if its leaders would be visionary, they would understand lxxviii

Systematic Diagram of Militant Religious Extremism in Pakistan that the Muslims were being alienated by the policies of its ministries, and it would go for remedial actions, but it never happened. Moreover when Muslim League accepted the Cabinet Mission Plan, Congress sabotaged it. (Khan H. , 2009) It seemed that Congress conveyed the message that it would not accept blackmailing in the name of new state. Instead in its bias it went to the extent of intriguing against the new country by depriving it from those areas on which new state of Pakistan was dependent for water supply. Moreover due to illogical partition, the defense of a new country was a major issue. Congress was expecting that Muslim League would not be able to manage the problems of a new state and would itself cancel the partition, and then the Hindus would enforce their terms on the Muslims in accordance to their will. It was the Congress that let Muslim League achieve Pakistan in the hope that the country would collapse under the weight of various problems. It was Congress decision (not of Jinnah’s Muslim League) of not giving deserving space to the Muslims that resulted in creation of Pakistan. However it is a hypothesis which needs further research. 2.4.2 Whether Jinnah and Allama Iqbal wanted to achieve a religious State? The other most important grounds over which the proponents of enforcement of Sharia in Pakistan build their case are the sayings of Allama Muhammad Iqbal and Quaid-e-Azam (Jinnah). No doubt Allama Iqbal proposed a new state of Muslims in areas where the Muslims were in majority, but he did not meant a theocratic state. 30oo He was of the opinion that secularism and modernity is inherent in Islam and is not a foreign idea. He advocated a state which is governed by the parliament of people well versed in ijtehad (Struggling hard to reach at the solution of problems of modern world in accordance with Islam) (Haq M. U., 2010). In fact Iqbal was against religious Ulema who wanted to push Muslims towards obscurantism. He never proposed that the state should be governed by the principles of Islam as are interpreted by the Ulema. He proposed a state “where the Islamic principles and laws may be applied in such a way where it should also be compatible with the modern thoughts and requirements” (Spectator, 2009). Iqbal wanted to establish that Islam is fully compatible to solve the solutions of modern life. He looked at it as living and growing religion and never wanted to create a state where some medieval customs might be enforced in the name of Islam. He advocated that Islamic principles, but not rituals of old days, shouldgovern the Muslim State. In order to make Islamic injunctions relevant to modern life, he proposed to use ijtihad (Haq M. U., 2010). As far as Jinnah is concerned in his personal as well as political life, he remained always liberal (ready to accept ideas with open mind). His politics is evident of the fact that he was a secular person. When Khilfat movement was launched in 1919 by pan Islamist, he opposed it and criticized it as it was fueling religious frenzy. Later on when he demanded a separate Muslim state, he never said the enforcement of Sharia was an issue. It was the fear of dominance of Hindu majority and lack of constitutional assurances to protect the Muslim minority that forced Jinnah’s Muslim League to struggle for Pakistan (Jalal, 1999). The slogan of Islam was raised when Pakistan movement was launched. For the movement of Pakistan to succeed it was necessary that the message should reach to the common man. The slogan of Islam was not raised at official level by Muslim League. Neither Jinnah nor top leadership of Muslim League raised it. It was raised at lower level by the worker to gather support of masses (Spectator, 2009). Again the scholar proposes that the hypothesis needs to be verified through research.

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Jinnah was a secular leader who struggled to safe minority from majority oppression. For him the new country would be a place which would provide equal opportunities to all despite creed or religious differences. Aitzaz Ahsan described this ideas as ‘’Jinnah’s Pakistan was not the place from where the Hindus would flee to save their lives” (Ahsan, 2013). During partition the Muslims fled from India and the Hindus from Pakistan. This was not the purpose of Jinnah. Moreover if Jinnah wanted to create an Islamic state, he would never accept Cabinet Mission Plan. New Islamic state was not the aim, purpose was the protection of Muslims from the Hindu dominance. It is not possible to interpret it differently, as the Muslims had been following different sects at that time and Islamic principles might be different for different sects. Jinnah was a Muslim and like all the Muslims put Islamic principles at a very high pedestal. In February 1948 while addressing people of USA in his broadcast, Jinnah said “The constitutional of Pakistan is yet to be framed by the Pakistan Constitution Assembly. I don’t know what the ultimate shape of this constitution will be, but I am sure that it will be of democratic type, embodying the essential principles of Islam. Today these principles are as applicable in actual life as they were 1300 year ago. Islam and its idealism have taught us democracy. It has taught equality of man, justice and fair play to everybody. We are the inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as the framer of the future constitution of Pakistan” (Ch, Khan, Malik, Khan, & Kharal, 2011). From this except it is clearly indicated that what he was taking for Islamic principles. For him Islamic principles were democracy, equality of man, justice and fair play and he wanted to enforce the same in Pakistan as he struggled for the achievement of these goals throughout his life. His outlook towards Islam was not limited to following rituals or creating Salat committees, Shariat Courts and Council of Islamic Ideology or enforcing Hudood Ordinance etc. Jinnah was not the person who could confine religion to the petty fiqhi issue. For Quaid-e-Azam, the spirit of Islam was of real importance and he wanted the presence of that spirit in polity of Pakistan (Spectator, 2009). Another evidence in this regard can be given from the way of life of Jinnah. Tahir Mahmoud says that Pakistan was not created to promote a way of life different from those who created it. According to him the struggle for the new country was launched by those people who were victim of Hindu dominance. It was the common man who was facing discriminatory attitude of Hindu merchants, bureaucrats, politicians as well as of united Indian institutions. They were moderate Muslims and were not religious scholars. Religious Scholars' dealings were generally with their own community regarding performance of their duties or earning their livelihood so they might not be fully aware of problems of Muslims minority Tahir Mahmoud says “… more than 90 percent of the Muslim League leaders and workers were beardless moderate Muslim. Some of them were ever addicted to alcohol, but they strived hard for the creation of Pakistan”. (Mahmood T. , 2013) The reason being that they wanted to create an atmosphere of equal opportunities. According to Shahid Javed Burki that founding fathers did not create Pakistan because they thought that “Islam was in danger”. The reasons were economic and political. The people who struggled for the country resented their exclusion from political and economic systems in India. (Burki, 2015) There are some more important questions that need to be probed for understanding the purpose or ideology of Pakistan. For example if Pakistan was going to be created as a religious lxxx

Systematic Diagram of Militant Religious Extremism in Pakistan state then why the religious parties opposed its creation. Religious leaders like Maulana Maudoodi and Mufti Mehmood apposed its creation. But irony is that Maulana Maudoodi shifted to Pakistan after independence and began to interpret Pakistan's ideology. Second, secular credentials of Jinnah were not a hidden thing. His speech of August 1947 clearly indicated that what was his idea of Pakistan and how he wanted things to move forward. No doubt he exalted the principles of Islam but it can never be stretched to the creation of a state where violence would be promoted in the name of Sharia. He would never ever tolerate a Taliban like theocracy. He stood up for the rights of a marginal community; he would never approve snatching of human freedom in the name of religion. It was not his way of thinking and behaving. Third, politics of Muslim League did never revolve around a theocratic state. Muslim League Council record (1906-1948) indicated the aim of Muslim League has always been safeguarding the rights of Muslim minorities in British India. Demand of new state was raised when all alternatives (like constitutional assurances) were exhausted (Spectator, 2009). Fourth, Jinnah appointed Jogendra Nath Mandal a Hindu, as first law minister of Pakistan. This appointment clearly indicates the problem before Jinnah that was protection of equal rights for minorities. As the Hindus were in minority in newly created state of Pakistan, it was time to protect the rights of Hindu minority. For this Jinnah appointed a Hindu who could better understand the problems faced by the Hindus. If issue before Jinnah was enforcement of Sharia or Islam, he would surely appoint a Muslim scholar as a law minister (Spectator, 2009). After Jinnah’s death the question of his sect was raised to distribute his properties. Nobody was sure about the sect to whom Jinnah belonged as he was never seen offering prayers or performing other religious rituals (Mahmood T. , 2013). It is clear from the fact that he never wanted Pakistan to become a state where people should be punished for their religious thoughts and beliefs and for not performing religious duties. He eulogized Islamic principles of Justice, equality, fair play and freedom and wanted the prevalence of these principles in Pakistan In this regard it can be said that Allama Iqbal and Quaid-e-Azam both wanted new state different from western secular states which were completely aloof of spirituality and religion. It is a tragedy that Jinnah could not live long to give constitutional framework for Pakistan and the power fell in the hands of various vested interests for whom their own survival was more important than the survival of Jinnah's lofty principles. 2.5 Part II: Growth and Development of Religious Extremism in Pakistan (1947-2001) Pakistan came into being on 14 August, 1947. As it was a partition, it entailed violence, bloodshed and migration of hundreds of thousands of people from India to Pakistan and Pakistan to India. At that time humans suffering were enormous as they had to leave behind and to migrate in other country. Moreover due to communal violence thousands of people were killed. The Muslim population associated this loss with sacrificing for religion. Psychologically they associated themselves and new country with Islam. It was during this period that Jinnah gave his speech in Constituent Assembly on 11 August 1947 in which he said “You are free; you are free to go to your temples, you are free to go to your mosques or any other place of worship in this state of Pakistan. You may belong to any religion or creed; this has nothing to do with the business of state” (Khan H. , 2009).

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This speech was idea of Pakistan as was interpreted by its founder, the dream or idea was achievement of secular and liberal Pakistan. Jinnah participated in Church services on Christmas on 25 December 1947 in Karachi, which clearly indicated that he wanted to give minorities equal rights to worship freely.( Daily Dawn, 1947) Unfortunately after birth, Pakistan had to face issue of migration, economic and administrative troubles. Moreover Pakistan and India went to war over the issue of Kashmir in September, 1947. Due to these issues Jinnah could not formulate a sketch of constitution of Pakistan. Moreover being a democratic leader, he might not want to interfere in the working of Constitutional Assembly. He died on 11 September 1948 (Talbot, 1998). It was a big hypocrisy of religious leaders like Maulana Maudoodi of Jamatie-Islami (who opposed creation of Pakistan on the plea that it would lead to territorial regionalism whereas Islam stands for universalism) that they not only migrated to Pakistan after its creation but also devoted themselves to establish Islamic credentials of Pakistan. Maulana Shabbir Usmani and Maulana Maudoodi began to propagate that Pakistan was created in the name of Islam; therefore Islamic system should be enforced there (Khan H. , 2009). 2.5.1 Idea of Pakistan was tempered After the establishment of Pakistan the confusion behind idea of Pakistan followed suit. Pan Islamist (who rejected and opposed the demand for creation of Pakistan) began to define the purpose of new country as establishment of Islamic system (Paracha N. F., 2016). It is the irony of fate that their point of view got constitutional recognition in the form of Objective Resolution passed in 1949 by Constituent Assembly. The idea of Muslim nationalism as was defined by Muslim League under Jinnah (i.e. protection of social, economic, cultural and political rights as well as resolving the issue of religious conflicts) got secondary importance. The scholar has deep conviction that deliberate efforts were made to hijack the idea of Pakistan and in this conspiracy ruling elite of Pakistan sided with religious bodies. Both of them were the beneficiaries of religious interpretation of idea of Pakistan. Religious elite got political power and influence in the name of enforcing Islam in Pakistan and ruling elite got masses busy in struggling for enforcement of Sharia instead of struggling for protection of their rights. The scholar considers that immediately after establishment of Pakistan three most influential vested interests overtly or covertly used religion to increase their share in power. I. Pakistan inherited a big Army and the country went into war with India immediately after its establishment, for gaining public support, Army needed a slogan to fight India and that was provided by religion (Haqqani, 2016). Narratives were built that Pakistan was citadel of Islam to be defended by army of Islam against all infidels (Haqqani, If the Generals has Changed their Mind, 2014). II. West Pakistani politicians gained a bigger say in matters of state and governance. This lopsided equation would raise protest in other provinces especially in East Pakistan. Islam was considered as a force that could bind the country in the face of Punjabi dominance.

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III. Ulema had been rejecting the idea of Pakistan but once it was established, they realized that only slogan of Islamization would maximize their power and influence (Paracha N. F., 2016). The State's support to Ulema in their attempt to prove that Pakistan was established fr the glorification of Islam made Ulema very powerful in polity (Siddiqa, 2015). 2.5.2 Adoption of Objective Resolution 1949 by Constituent Assembly After Jinnah's death various stake holders like Ulema, Landlords, and capitalist began to jump in political process of Pakistan to secure their shares in power. It was due to pressure tactics of Ulema that Objective Resolution (of Constitution) was passed in March, 1949 (Yousaf, 1999). According to Objective Resolution sovereignty belongs to Allah (and not to Parliament or Constitution). Every believer knows that sovereignty belongs to Allah (or God) but states attribute sovereignty to Constitution or people or parliament so that no adventures in the name of Allah’s sovereignty could degrade Constitution or violate Supremacy of parliament. Due to inclusion of this provision in Objective Resolution, Constitution in Pakistan could never attain the status of sacred document. For example in 1990s a petition was filed in Lahore High Court Challenging Article 45 (clemency powers of President ) of constitution on the plea that according to Islamic system clemency powers are prerogative of heirs of deceased and not President. The High Court gave the decision to abrogate Article 45 of Constitution of 1973. Later on Supreme Court of Pakistan annulled the decision of High Court on the plea that one provision of Constitution could not be superior over the other and could not abrogate other Articles (Khan H. , 2009). According to Objective Resolution state will enable people to order their lives in individual and collective spheres according to Islam which clearly means that the citizens were going to be treated in accordance with their religion by the State. (Rabbani, 2006) This was the issue behind idea of Pakistan. Pakistan was created due to fear of dominance of one community (the Hindus) over Muslim community. It’s an irony that in very first Constitutional move, Constituent Assembly negated principles of equal treatment of state towards its citizens. As Muslims were in majority in Constituent Assembly, Objective Resolutions was passed in the face opposition of all 10 Hindu members. Approval of Objective Resolution by Constitution Assembly was not in compatibility to 14 points of Jinnah. According to point eight No bill or resolution will be passed in any Legislative or any other elected body if three –fourth of the members of any community in that particular body oppose such a bill (Aziz, 2005). But in Constituent Assembly of Pakistan all 10 Hindu members opposed Objective Resolution but it was passed. At the time of debates over Objective Resolution, speeches delivered by Hindu members of Constitution Assembly were very thought provoking. Later history of Pakistan proved that fears of Hindu members were right. According to B.K. Datta modern democratic processes would improve by criticism. By bringing religion into politics door of criticism would be closed. Moreover any criticism would be sacrilegious to religion. He further said that by doing so one would curb criticism on one hand and expose religion to criticism on other hand’ He said “…A policies adventure… may find a chance to impose his will and authority on this state. He may find or justification for it in this preamble” (Khan H. , 2009). Birat Chandra Mandal referred to Jinnah’s aim of secular Pakistan. He said that individual might have religion but state does not have religion.

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Objective Resolution was approved in the face of opposition by Hindu members of Constituent Assembly. Influence of religious elites in politics was increasing with the passage of time. Liauqat Ali Khan, Pakistan’s first Prime Minister, was killed by religious fanatic Said Akbar which was later on murdered in mysterious circumstances. Killers of Liaqaut Ali could never be exposed. But there are evidences that religious Ulema were not happy with him. He was trying to normalize relationship with India and was negotiating with India regarding issues of minorities. This was not liked by military establishment as well as religious Ulema (Khan H. , 2009). 2.5.3 Slogan of Islamization could not attract East Pakistanis It must be noted that slogan of Islamization was raised in Punjab. Other provinces of West Pakistan as well as East Pakistan were not interested in it. Punjab established its dominance in power corridors. According to Humza Alvi, Pakistan movement was launched by lawyers, journalists and business class (Alvi named people from these professions as sariate class) in order to avoid competition with the Hindus or in other words to avoid dominance of Hindus. Bengalis were on the forefront in the movement. But after independence they have to face Punjabi dominance. In 1948 population of East Pakistan (Bengalis) was 41.9 million where as population of West Pakistan was 33.7 million. In spite of being in majority Bengalis’ share is CSP cadre was 11% and in military was 1.5%. Due to discriminations faced by Bengalis there was restlessness in East Pakistan (Alvi, 2004). In 1952 violence broke out in East Pakistan over the issue of Bengali Language and some students were killed. They were demanding that Bengali language should be given the status of national language. There were strong feelings in East Pakistan that West Pakistan was booming by using resources of East Pakistan (Rabbani, 2006). In the face of Punjabi dominance, the establishment tried to give the impression that Islam was real issue. It might be planned that by focusing Islamic brotherhood East Pakistan and West Pakistan could remain together. East Pakistan politicians rejected the ideal of Islamic state. According to Hussain Shaheed Suharwardi Pakistan should be a secular state. He cautioned against proving Pakistan an Islamic Ideological State (Haqqani, Reworking the Idea of Pakistan, 2014). But Punjabi based Ulema continued to harp on religious card. 2.5.4 Failure of Khatam-i-Nabuwat Movement In 1953 religious Ulema started Khatam-i-Nabuwat (finality of Prophet hood of Muhammad (PBUH) movement against Ahmadis and demanded that Ahmadis should be deposed of their offices especially Foreign Minister Zafar ullah Khan should be removed from his office. They demanded that Ahmadis should be declared as non-Muslim minority. Law and order situation worsened in Faisalabad, Lahore and Rawalpindi. Martial law was enforced in Lahore to bring situation under control. This was first involvement of military in civilian affairs. Movement was fizzled out as military controlled the situation. Munir Commission (Under justice Munir) was established to report on the issue along with proposals. Munir report said that Sunnis considered Shias non-Muslim and Shias considered Sunnis non-Muslim. Amongst Sunnis one sect considered all other sects non-Muslim. If one sect would come into power, it would declare all other sects apostate and would punish them with death penalty. According to Munir report there was clear differences in interpretation of Islamic beliefs and principles amongst various sects which made it impossible to implement Islamic system in Pakistan. Maulana Maudoodi was sentenced to death by a military court on the changes of creating hatred amongst various classes of Pakistan. Thus the movement failed to achieve its objectives (Afzal, 2007). It must be noted that Ulema were powerful enough to get passed Objective lxxxiv

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Resolution from the Constituent assembly but they failed to get a whole community non-Muslim. Moreover Munir Report rejected the demand of implementing Islamic system in Pakistan on the basis of conflicts among various sects of Islam. 2.5.5 Islamization of Constitution of Pakistan Constitution making became a cumbersome task in Pakistan. Various groups of interests (especially Ulema) wanted recognition of their demands by Constitution. Constituent Assembly formed Basic Principles Committee to propose outline of Constitution but its proposals were rejected as it contained less Islamic provision but Ulema accepted report of Second Basic Principles Committee report as it had lot of Islamic provisions (Rabbani, 2006). In East Pakistan elections were held in March 1954 in which Muslim League suffered defeat with getting only 10 seats out of 309 seats. Jugto Front got 223 seats. Muslim League was single party in Constituent Assembly, with its defeat in East Pakistan; it was no longer representative of East Pakistan. Governor General Ghulam Muhammad dissolved Constituent Assembly on 24 October, 1954. Second Constituent Assembly was elected indirectly by members of provincial Assemblies. It succeeded to make first Constitution of Pakistan which was enforced in 23rd March 1956. By plain reading of Constitution, it became clear that efforts were made to satisfy various interest groups. Due to this effort it could not be called a well thought out document for foundation of Pakistan polity. Many Islamic provisions were made part of Constitution. Objective Resolution was made preamble of the Constitution. Country was named Islamic Republic of Pakistan. According to Article 198, no law would be made in contradiction to the injunctions of Islam. Both Bengali and Urdu were accepted as national languages. Separate electorates in West Pakistan and joint electorates in East Pakistan were enforced (Yousaf, 1999). 2.6 Progressive Islam under Ayub Khan Constitution of 1956 was abrogated when Martial law was enforced in Pakistan in October, 1958. Ayub Khan was a progressive man who believed in pragmatic interpretation of Islam. He resented hegemony of Pirs, Ulema and Maulvis over religious matters. To counter their authority he introduced West Pakistan Auqaf Properties Ordinance 1959 which resulted in control of mosques, shrines and Auqafs (religious endowments) by government. General Ayub gathered Ulema of progressive outlook and amended Muslim Personal laws. Muslim Family law Ordinance 1962 was introduced in which major changes in matters of Muslim marriage, divorce, second marriage and inheritance were made. Second marriage is made conditional to the permission of first wife. Process of divorce was made lengthy. Regarding inheritances orphan grand children were given right to property as if they would get in case their parents were alive. These amendments benefitted weaker classes of society like women and orphans. Ayub also established an institution of family planning. When it was opposed by Ulema, progressive Ulema replied that family planning was not forbidden in Islam (Rabbani, 2006). Even Ayub Khan could not keep himself completely aloof from using Islam. In February 1965 Presidential elections were held. Opposition parties made an alliance with the name of Combined Opposition Parties (COP) and made Fatima Jinnah (sister of Muhammad Ali Jinnah) its candidate against Ayub Khan (candidate of Muslim League Conventional). Ulema, supportive of Ayub Khan, gave the fatwa (declaration) that a woman could not be president of an Islamic state. To which Maulana Maudoodi replied that a woman could be head of an Islamic State, though it was

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not recommended by Holy Quran. Ayub Khan was elected president of Pakistan as governmental machinery was fully used to achieve this end (Yousaf, 1999). 2.7 Separation of East Pakistan With the advent of Ayub Khan’s martial law, the role of non-elective institutions increased many folds. As already been mentioned that representation of East Pakistan in these institutions was nominal. It might not be surprising that sense of deprivation among the Bengalis increased during Ayub era. While presenting his six points in February 1966 leader of Awami League, Mujibur Rehman stated that during war of 1965 (war between Pakistan and India) defense of East Pakistan was neglected. Even a single military division was not deployed there. Had India decided to attack East Pakistan, it would be a sitting duck (Afzal, 2007) (Khan H. , 2009). In the atmosphere of alienation of Bengalis elections of 1970 were conducted in which no party could win elections nationwide. Awami League won all seats except one in East Pakistan but could not win a single seat in West Pakistan, whereas Bhutto PPP won majority of seats in West Pakistan but did not even contest elections in East Pakistan. This was a dangerous situation as nationwide parties bind the nation together but there was not a single party that had won in both parts of Pakistan. Overall Awami League had enough seats to form Government. But PPP wanted its share in power. General Yahya (Ayub successor in office) arranged meeting with Z.A. Bhutto and Mujeedur Rehman but no formula of power sharing could be agreed upon. (Talbot, 1998). General Yahya could not convene Assembly session on one pretext or another. If the assembly session were convened, Awami League would get majority and form government but this would be done by entirely excluding West Pakistan political parties. When it was clear that General Yahya was using delaying tactics, Mujeebur Rehman gave statement that they (Bengali) were not in favor of central cabinet. In March 1971 Military action started in East Pakistan. Civil War broke out there. Bengal got independent from Pakistan with the help of India and become Bangladesh in 1971 (Rabbani, 2006) (Kundi, 2005). 2.7.1 With separation of East Bengal Identity of Pakistan was questioned With the separation of Bangladesh the question of identity resurfaced with much vigor. Indian Prime Minister Indra Gandhi Said “we have drowned Two Nation Theory into Bay of Bangal” (Mahmood S. , 1983). It is the theory that says that the Muslims are a different nation from the Hindus and therefore need a separate country. The question was if the issue was Islam, then Pakistan would not be dismembered. Both East and West Pakistan should work together for furtherance of Islam as majority of both parts belonged to religion Islam. Separation of East Pakistan indicated that the Islam was not the issue. Issue was fear of dominance of a community (the Hindus) over another (the Muslims). In united India issue was failure of the state to provide equal opportunities to Muslims. Muslim middle class knew that they could not grow economically and socially on equal footings as they were in minority. (Burki, 2015)After the establishment of Pakistan, this fear did not subside instead of dominance appeared in another form i.e. Punjab dominance in state affairs. Self-government and equal opportunities were nowhere for East Pakistan. They developed feelings of deprivation. For West Pakistan solution was in the declaration of Pakistan as an Islamic ideological state. They through that movement of provincialism could be stamped out by using religions in the face of Punjabi dominance. Bengalis proved it wrong. Issue involved behind lxxxvi

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Independence movement was minority's fears and deprivations (Mahmood T. , 2013). The defining factors of minority can be any element like color, creed, sect, language or geographic location. In united India the defining element was religion. There are examples when minority and majority belong to same religion but they developed differences and feelings of being oppressed and deprived by the minority led them to start separation movement. Bengali movement of separation is such an example where despite being belonging to same religion, differences developed. A sense of being wronged could not be defused due to common religion. 2.7.2 Islamization of Politics after Dhaka Fall It was a high time for Ulema, Politicians and Military establishment to understand the futility of harping on Islam. Islamic provisions in Constitution of Pakistan could not save Pakistan from dismemberment. They should have realised that continuous absence of Bengalis from power corridors resulted in separation. Instead of self-examination a deliberate policy was adopted to blame General Yahya Khan’s open violation of some Islamic injunctions like drinking. It was said that Allah’s anger was inflicted on Pakistan as Government was not following Islamic injections, therefore, Pakistan was dismembered (Rasheed, 1985). The narrative that put blame of dismemberment on violation of Islamic injunctions was popularized and real issue of dominance of Punjab in country’s affair remained under cover. Religious fervor increased as many people began to believe that country was dismembered for not following Islamic system. After Dhaka fall, Zulfiqar Ali Bhutto, Chairman of Pakistan PeoplesParty, took charge of the country, first as Chief Martial law Administrator and then as president. Opposition to Bhutto like Jamat-i-Islami and Jameeat-i- Ulma-i- Islam began to target the slogan of socialism (as was raised by Bhutto) as un-Islamic. In his attempt to Islamize his slogan of socialism, Bhutto first changed nomenclature of socialism to Islamic socialism and then to Musawat-i-Muhammadi (Muhammadan equality) (Khan H. , 2009) (Burke & Ziring, 1971). In post 1971 Polity, Islam was used as a political tool to the extent as was never used before. Government of Jamiat-e-Ulma-e-Islam-Pakistan (JUIP )in NWFP (now KPK) took certain measures to Islamize the society, like banning gambling and liquor, holiday on Friday instead of Sunday, closure of hotels and restaurant during Ramadan, banning display of dowry, use of Urdu language instead of English and use of traditional Shalwar Kamiz instead of western dress (Yousaf, 1999). When Government in NWFP and Baluchistan was dismissed by Bhutto, seven opposition parties formed United Democratic Front (UDF) against Bhutto for joint struggle to achieve a true Islamic democratic constitution, regional autonomy and to get rid of dictatorship of Bhutto (Rabbani, 2006) (Khan R. , 1998). Bhutto wanted to recognize Bangladesh so that this could be used as bargaining tool in Shimla negotiation with India. Maulana Moudoodi, of Jamat-iIslami started a movement that government could not cede a part of Islamic state where serenity belongs to Allah i.e. Bhutto Government could not recognize Bangladesh. Bhutto wanted to get back territories of West Pakistan occupied by India during 1971 war as well 93,000 prisoners of war. But religious leaders were creating difficulties and playing with the emotions of common people. Shimla negotiations were successful as India vacated Pakistan’s territory but prisoners of War could not be repatriated. Bhutto moved the mater to Supreme Court which decided that Pakistan could cede its part by a resolution adopted by Assembly. Same was adopted by National Assembly and Bangladesh was lxxxvii

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formally recognized during Organization of Islamic Conference in Lahore in 1974. Thus the problem of repatriation of prisoner of war was solved. (Rabbani, 2006). 2.7.3 Bhutto's policy of appeasement towards Ulema increased their power As religious emotions of peoples were played time and again, Bhutto tried to satisfy leaders of religious political parties. In his attempts of appeasement, he formulated a Constitution (of 1973) which was more Islamic than previous two constitutions. Previously it was necessary for president to be a Muslim now it was necessary for prime minister to be Muslim as well. Islam was declared as state religion. Constitution of 1973 contained definition of Muslim. According to Article 227 all existing laws would be brought in conformity with the Islamic provisions. Article 38 promised to eliminate Riba (interest). It was surprising that there was no reference to socialism in the Constitution. Bhutto won the election in 1970 on socialist slogan of Rooti, Kapra or Makan. “Bread, Cloth and House”. But it was nowhere in the Constitution (Khan H. , 2009). Secular Bhutto broke all previous records of appeasement to religious elites. Ministry of religious affairs was established to give Ulema a role in the affairs of state. Arabic courses were taught first time in Schools. Azad Jammu & Kashmir Assembly passed a resolution declaring Ahmadis non-Muslim. Being emboldened the Ulema took up this issue and demanded Ahmadis to be declared non-Muslims and their organization like Furqan Forces and Khudam-i-Ahmedia might be declared illegal. They brought a fatwa from Saudi Arabia in this regard. (Haq M. -R., 2009) Bhutto Government again yielded and second amendment to the constitution was passed declaring Ahmadis non-Muslim (Yousaf, 1999). This was an irony that it was western educated Bhutto with secular and liberal credentials that declared Ahmedis non-Muslim. The movement to declare Ahmadi non-Muslim has been launched since 1949. During 1953 this movement got violent but government of Khawaja Nazimuddin did not bent before irrational demands of Ulema. Nazimuddin being close associate of Jinnah could decline to come in blackmailing of Ulema, whereas Bhutto was constantly attacked by apposition for being modern and Westernized so in order to bolster his Islamic credentials Bhutto did everything to appease Ulema. Bhutto was a popular leader who came to power to change social order and to release poor people from the slavery of land lords and capitalists. His style was very different in 1970’s election campaign. During the campaign he was accused of drinking by his political rivals, he said in a speech in Lahore in 1970 “yes I drink, but not the blood of the poor”. People responded this statement with applause (Bhutto, 1989). Once in power Bhutto started to appease religions leaders by giving in to their irrational demands. By doing this he emboldened them and increased their influence in the affairs of state, which actually led to his downfall. (Khan H. , 2009) 2.7.4 Ulema started Nizam-e-Mustafa movement against Bhutto Bhutto announced elections in March 1977. Nine parties made an alliance against Bhutto’s PPP with the name of Pakistan National Alliance (PNA) (Rabbani, 2006). Bhutto was sure of his success as size of his rallies was much larger than that of PNA and allotted the opposition Alliance a single ballot paper (Rasheed, 1985). Election campaign of PPP and PNA was mainly based on Islam. According to Hamid Khan both sides were proving themselves better Muslims. Religious slogans were fully used during elections of 1977. Bhutto enumerated his policies to Islamize the country i.e. giving Islamic Constitutions, organizing meeting of OIC etc. and promised to do more in future. PNA accused Bhutto of being westernized and secular at heart. Some of them would accuse Bhutto of being Kafir (infidel) (Khan H. , 2009). Elections to

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National Assembly were held on 7th March, 1977 in which PPP got 155 out of 200 seats. PNA got only 30 seats, it accused government of rigging and boycotted Provincial Assemblies elections on 10 March 1977 (Rabbani, 2006). PNA launched a movement Nizami Mustafa (System of Mustafa (PBUH)) against Bhutto and demanded reelections under supervision of military and judiciary. The leaders of PNA promised enforcement of Islamic system after the elections (Khan M. A., 2005). (Rabbani, 2006)The movement was successful as business class supported it. Bhutto alienated business class by nationalizing not only bigger enterprises but also smaller ones like flour mills. Moreover USA wanted to remove Bhutto as he was fast becoming leader of third world. He was making efforts to make Pakistan a nuclear power and advising Arab countries to use Oil politics. There was a statement of USA Foreign Minister Hennery Kissinger on record in which he said to Bhutto “we will make a horrible example of you”. Dollar was poured in the country to finance Nizam-i-Mustafa movement. Understanding the dynamics of movement Bhutto entered into negotiations with opposition parties. He took certain measures to further Islamize the country like banning gambling and liquor, declaring Friday as national holiday instead of Sunday, closing night clubs etc. Negotiations continued for a month and by 4th July 1977, Bhutto was ready for reelections. But military imposed Martial law in country on 5th July 1977 and General Zia ul Haq became Martial law Administrator of the country and promised to hold elections within 90 days (Niazi, 1987). Bhutto was one of the most charismatic leaders of Pakistan he was not in need to stand on leg of religion to bolster his rule. He won elections of 1970 on secular slogan of socialism and equality. But once in power he changed his policy. In order to show his government’s efforts for Islamization, he accepted irrational demands of Ulema. He backed off from his original idea of a just social order and started a policy of appeasement towards religious class. Though it was clear that Bhutto was liberal but he tried to bolster his regime by playing religions card. The steps taken by him might be taken out of expediency but they became permanent features of Pakistan polity and could not be reversed (Khan H. , 2009). Ahmadis could never be declared Muslim again. Instead they were further pushed to wall by Zia regime. Secular and liberal Bhutto would always be named amongst those responsible for bringing religion into politics. Bhutto laid foundation over which Zia constructed the work of militancy in the name of religion. 2.8 Polity and Islam under General Zia ul Haq During Nizam-e-Mustafa movement people came out with Holy Quran on their heads for enforcement of Islamic system in Pakistan. When Zia took the charge he addressed the nation and said Pakistan was created in the name of Islam and its survival was in enforcement of Islamic system (Khan H. , 2009). He announced elections to be held on 18 October, 1977 and permitted political activities from August 1977. Size of Bhutto’s public meetings puzzled not only PNA but also General Zia. It was clear that power would be returned to those from whom it was snatched in case of fair elections. Moreover there was strong rumor that Z.A. Bhutto would punish Zia by trying him under Article six of Constitution for treason. General Zia postponed elections saying that first Islam would be enforced and accountability of politicians would be completed then elections would be

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held. This scheme suited PNA that had no chance of winning elections in the presence of Bhutto. But accountability process would remove Bhutto and then it would win elections. In order to get rid of Bhutto case of murder of Muhammad Ahmed Khan Kasuri was revived. Ahmed Raza Kasuri, son of Muhammad Ahmed Khan Kasuri, had left PPP and his car was attacked in 1972 in which his father died. He accused Bhutto of this attack. Case was reopened and in a highly biased trial Bhutto was sentenced to death and hanged on 4 th April, 1979. 2.8.1 Process of Islamization under General Zia Zia’s Martial law was legalized by the Supreme Court on the pretext of law of necessity. For his remaining in power, Zia found legitimacy in slogan of enforcement of Sharia. In this regard all religious parties especially Jamat-i-Islami supported Zia. In his efforts to Islamize the country he sought help of PNA. All Parties included in PNA except Jamiat-i-Ulma-i-Pakistan and Tehrik-I-Istaklal, accepted miniseries in July 1978 (Khan H. , 2009). It was an irony that PNA was formed to get rid of Bhutto’s dictatorship and now the same people became Ministers in General Zia’s military dictatorship. After this PNA as an alliance got inactive, as basic purpose that was to get rid of Bhutto was achieved. Zia started his process of Islamization and asked Council of Islamic Ideology to give proposals for enforcement of Sharia in Pakistan. While implementing Islam it was clear that punitive and regulatory part of Islam was over emphasized (Khan H. , 2009). 2.8.2 Enforcement of Huddod Punishments In another Presidential Order of February 1979, Islamic punishment Hudood (Limitation) was enforced for four crimes i.e. I. Zina or Fornication II. Drinking III. Qazf (false accusation of adultery) IV. Theft For enforcement of Hadd for Zina (80 strips or stoning to death) four male witnesses who fulfill requirements of piety and credibility under Islamic injunction were required (Rabbani, 2006). This law was highly discriminatory against women. A man could easily avoid hadd punishment (despite the fact that he committed the crime) as the condition of four witnesses to prove the guilt is almost impossible due to private nature of the crime. Whereas the women could easily become victim of the punishment, as her crime of fornication might easily be revealed (she could be pregnant). The victim of rape could be punished and committer of the heinous crime might go scot free. Hadd punishment for theft was cutting of hand from joint to wrist. In order to establish the crime two male witnesses (who fulfill requirements of piety and credibility under Islamic injunction) were required. The punishment for drinking and Qazf was 80 strips and two male witness were required to establish the crimes. The condition of piety and credibility of male witnesses would apply in these crimes as well (Yousaf, 1999).

Systematic Diagram of Militant Religious Extremism in Pakistan

Hadd punishment brought forward medieval aspect of punishments. It promoted strictness and closeness in society. Hardness of heart and self-righteousness among religious Ulema increased who claimed that these punishments would increase Islamism in Pakistan. 2.8.3 Establishment of Shariat Courts Shariat Bench of every High Court was established through a Presidential Ordinance on 7th February 1979. Shariat Benches were empowered to decide any law or its parts repugnant to Islam. President in case of federal law and governors in case of provincial laws would take steps by either nullifying the law or amending it in accordance with Islamic provisions. Shariat Appellate Bench of Supreme Court was also established (Rabbani, 2006). Federal Shariat Court (FSC) was established in 1980 through Presidential Order to declare any law invalid if it finds it in contravention in Islamic provision. FSC was given the power to hear appeal against Hudood cases. The creation of Appellate Benches as well as Federal Shairat Court diminished the power and prestigious status of Supreme Court and High Courts. For example it was Shariat Appellate Bench that was final court of appeal for cases of Federal Shariat Court and not Supreme Court. Higher Appellate status of High Courts was injured by declaring Federal Shariat Court the court of appeal in Hadood laws. General Zia wanted a spineless judiciary and for this the plan of establishing Shariat Courts proved handy. It was provided that in case a High Court judge refused to serve in Federal Shariat Court in case of his transfer there, he would stand retired. Thus Shariat Courts became the place for the judges not liked by General Zia (Khan H. , 2009). 2.8.4 Qanoon-e-Shahada Act, 1984 In his process of Islamization, Zia brought gender discrimination to legal matters. Zia gave his own law of Evidence with the name Qanoon-e-Shahada Act, 1984. Regarding contracts, (for future obligation) it is provided that if the contracts are in written form, two male witnesses or one male and two female witnesses (so that if one of two females forget, the other may remind her) should be present. Various women organizations like Women Action Forum objected over it saying that during medieval period (when this injunction was made) women were not well learned about fiscal or economic matters but in modern times women have degrees in economics and business. By introducing such provision in the name of Islam would not serve purpose, instead it would result in mockery of Muslims' narrow-mindedness (Khan H. , 2009). 2.8.5 Zakat and Usher Ordinance 1980 Zakat and Usher Ordinance were enforced in June 1980. With this Ordinance Zakat was to be deducted from saving accounts and fiscal deposits at the rate of 2.5%. Usher was enforced at 10% on harvest of land irrigated by rain and 5% on harvest of land irrigated by tube wells and canals. Zakat is a kind of tax imposed on Muslims to help the needy but in the presence of state taxes; zakat was generally taken as a voluntary phenomenon like prayer, fasting etc. Zakat councils were established at central and provision levels to distribute Zakat among the poor (Rabbani, 2006). 2.8.6 Blasphemy laws increased Zia’s evil shadow loomed over everything. Blasphemy laws has been existed since British India. General Zia added section 295B in penal code of Pakistan according to which “defiling the holy Quran” also became a punishable crime. But the real damage was done by including 295C in 1986 which provided capital punishment for use of derogatory remarks in respect of Holy Prophet (PBUH). Death or life imprisonment was provided for a person who “by word either xci

Systematic Diagram of Militant Religious Extremism in Pakistan spoken or written or by visible representative or by any imputation innuendo or insinuation directly or indirectly defile sacred name of Holy Prophet Muhammad (PBUH)" (Mazhar, 2014). The punishment of crime was clear but crime description was vague. Visible representation, imputation, innuendo and insinuation needed to be defined clearly especially when punishment is death sentence. The worst part was that burden of proof was on accused which was against basic principle of justice. The law could be used as a tool against any minority or rivals. There are many examples that in order to snatch properties of minorities or other rival, they were accused of blasphemy. Incidents of blasphemy increased many folds. Since the introduction of law in Indian Penal code (1927) only 07 cases were reported. After inclusion of 295B and 295C almost 4000 cases were reported (Blasphemy laws: a fact sheet - - DAWN.COM, 2010). Blasphemy law is itself leading to blasphemy as people with evil mind are using tool of respect of Holy Prophet (PBUH) to achieve their ends.

2.8.7 Zia playing havoc with people's democratic rights and independence of institutions By introducing his policies of Islamization, Zia increased interference of state in individual life. It’s an irony that Zia was proving himself Mard-e-Mommin (man of faith) by implementing regulatory part of Islam, but was violating Islamic injunctions. He was violating fundamentals rights of people. No opposition to Zia was tolerated. He broke promises of fair and free elections time and again. Elections promised to be held in October 1977 were postponed. Then elections were promised to be held in October1979, again these were postponed on the pretext that implementation of Islam and stable government were the basic issues before the country. (Yousaf, 1999) Provisional Constitutional Ordinance (PCO) was enforced in March, 1981 which not only lessened independence of judiciary, but also power and prestige of parliament. Judiciary was showing signs of independence. Tehreek-i-Istaqlal led by Asghar Khan filed a petition against banning of political activities which was accepted by Lahore High Court. PPP leader Hanif Ramey got relief from the Court against seizure of his printing press ‘Massawat’. Zia found a solution of independent minded judges in PCO. Judges were required to take oath under PCO. Some judges like Duraab Patel, senior most judge of Supreme Court refused to take oath of loyalty to dictatorship, where as some judges like Anwar ul Haq and Maulvi Mushtaq were not invited to take oath, thus they lost their position automatically. Massage was clearly sent to judiciary that its independence would not be tolerated (Khan H. , 2009). In PCO the name of Parliament was changed to Majlis-i-Shoora (council of advisers). Thus parliament instead of being of legislative body was reduced to advisory body and Ulema as nominated by Zia became members of Majlis-i-Shoora. Nine political parties including PPP formed an alliance with the name of Movement of Restoration of Democracy (MRD) in February1981. Movement was proving successful especially in Sindh. Zia government suppressed it brutally. People were jailed, whipped in public, tortured and killed. Due to these tactics the movement was soon subsided (Yousaf, 1999). Due to external pressure as well as internal opposition Zia needed some kind of legitimacy. For this he held referendum on Dec 19, 1984. The statement of referendum was: “Do you endorse the process initiated by the President of Pakistan, General Mohammad Zia-ul-Haq, for bringing the laws of Pakistan in conformity with the injunctions of Islam as laid down in the Holy Quran and Sunnah of the Holy Prophet (peace be upon him) and for the preservation of the ideology of Pakistan, and are you in favor of continuation and further xcii

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consolidation of that process and for the smooth and orderly transfer of power to the elected representatives of the people” (Khan H. , 2009). More than 90% of people in Pakistan were Muslim and for imposition of Islam there might be a sure yes. Despite this people did not come out to vote Zia but in the end Zia was declared winner. Council of Islamic ideology declared party basis elections as un-Islamic. Elections were held on party-less basis in February, 1985. Jamat –e-Islami that was in fact the party of Zia was the only party that took part in elections as a party but it lost miserably, wining only 10 out of 217 seats of National Assembly (Yousaf, 1999). Zia passed Revival of Constitutional Order 1985 according to which Constitution of 1973 was restored after major amendments. Parliamentary form of government was changed to Presidential form as per recommendation of Council of Islamic Ideology. According to Council of Islamic Ideology Presidential system was closer to Islam because in such system ruler would be like Amir-ul-Momineen (head of believers) (Khan H. , 2009). President was empowered to dissolve National Assembly, declare emergency, suspend fundamental rights and appoint judges, Governors and Chiefs of Armed Forces of Pakistan. In order to give an Islamic touch, Article 62 (that enumerated qualification of members of National Assembly like good character, adequate knowledge of Islamic teaching, righteousness and honesty etc) and Article 63 (that enumerated disqualification of member of National Assembly) were added in Constitution. Both lists were exhaustive and hardly any person could claim to fulfill conditions of Article 62 and 63. These amendments were passed by Parliament as 8th amendment to the Constitution. Martial law was lifted on 30th December, 1985 (Yousaf, 1999). General Zia could not tolerate a semblance of independence in his own handpicked Prime Minister Muhammad Khan Junejo who signed Geneva Accord regarding repatriation of Soviet forces from Afghanistan without taking consent of General Zia. Zia also suspected that Junejo was giving much freedom to Benazir Bhutto (daughter of Z.A. Bhutto) in Sindh. He dismissed Junejo's government in May 1988 on the pretext of slow process Islamization in Pakistan (Khan H. , 2009). Zia gave “The enforcement of Sharia Ordinance" on 15th June 1988. According to Zia with this, Sharia became supreme law of land. While promulgating Sharia Ordinance he said “The time is not far off when Pakistan will become in the true sense the cradle of Islam…anti- Islam forces will become weaker and ascendancy of Shariat-i- Muhammadi will permeate every nook and corner of the dear motherland”. But this Ordinance could not become law as Zia died on 17th August, 1988 in an air crash and PPP formed government after election in November 1988. 2.8.8 Militarization of Islam by General Zia Zia could never be forgiven by posterity for militarizing Islam. Soviet forces invaded Afghanistan in December 1979 (Yousaf, 1999). USA was interested in the defeat of Communist Block. Globally isolated military dictator General Zia was desperate to get USA financial as well as moral support so he jumped in war on the pretext that ultimate aim of USSR was to occupy Pakistan as well. Instead of playing its role in finding political solution to this issue, Zia preferred to make Pakistan a mercenary of USA war. Again Islam came to rescue Zia. He raised the slogan to support Afghan Muslim brethren against Godless Communists (Khan H. , 2009). In order to implement his agenda Zia allocated resources to change Islamic principles as was interpreted in Pakistan for centuries. Islam is the religion of peace and in Pakistan peoples were follower of Bralvi sect of Islam. There was shrine culture and people used to go to Darbars for prayer. Bralvi sect believes in Sufi principle of love, tolerance and universal brotherhood. This sect could not xciii

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promote sprite of Jihad as was requirement of time and circumstances. Zia with the help of Saudi money led society towards puritanical Islam. In fact militant Islam was planted by USA in the region as it was in its interests. Saudi Arabia was interested in globalizing Wahabism, its own version of Islam. It was Pakistan that became a gun for hire to safeguard the interests of both. This was done without foreseeing the consequences or price. At that time General Zia became the blue eyes child of USA and he got USA and Saudi funds but at the cost of sanctioning violence in the name of Islam. Taliban of Afghanistan were actually a product of Madrassas established by Pakistan and financed by Saudi Arab and armed by USA. Close relationships between Establishment in Pakistan and Taliban could be judged by the following photo: Figure No 02 Strong Link Between Establishment of Pakistan and Taliban

Picture: Hameed Gul and a few other Pakistani Generals offering prayers behind Imam Abdul Rab Rasul Sayyaf. Sirajuddin Haqqani, Rabbani and Gulbaddin Hekmatyar can also be seen in the first row. Pakistan was inundated with 3.5 million Afghan refugees that resulted in clashes and violence in the society. Heroine and Kalashnikov culture were direct corollaries of Afghan policy. Weapons were distributed amongst clergy to forward these to students of madrassas for jihad. These weapon used not only against USSR but also against rival sects. Violence and harsh attitudes amongst people increased (Khan H. , 2009). 2.9 Madrassas were established to spread militancy and hatred Madrassas were established in their thousands with Saudi aid to popularize Saudi vision of Islam i.e. Wahhabism (Siddiqa, 2015). New Madrassas taught that going to shrines and concept of universal brotherhood was innovations in Islam due to Hindu influence. Puritanical version of Islam asked for strict following of medieval practices and rules. Wahhabism and Salafism were xciv

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strict about Islamic worships whereas for Sunni Islam love, tolerance, compassion and mercy are more important injunctions than offering prayers. (Dawood, 2006) Wahhabism says that order to preach good and prevent evil is central to Islam and for this jihad was incumbent upon the Muslim not only against soviet army but also against all evil doers. The clerics led students believe that jihad was central principle of Islam, whereas no lessons of basic Islamic principle like peace, companion, benevolence and mercy were taught as is ordained in Islam. Even teachings of Jihad were not in accordance with Islam. As it was being used as a political tool, all injunctions were molded to serve the purpose (Engineer, Making A Mockery of Jihad, 2011). One thing must be noted that Salafi and Deobandi sect, which were popularized by Madrassas created with Saudi help, promoted feelings of hatred and concept of jihad not only against Soviet army but also against Shias, Ahmadis and Bralvey sects of Islam. A narrow and harsh interpretation of Islam was taught that excluded every other sect from the pale of Islam and held them responsible for innovation and mischief thus liable to be eliminated by jihad (Siddiqa, 2015). 2.9.1 Zia's policy of cleansing Islam from impurities Zia’s Afghan policy and his politics of Islamisation polarized the society. While Bhutto added definition of Muslim in Constitution, Zia defined non-Muslim as well basically to remove ambiguity regarding status of Ahmadis as non-Muslim. Ordinance XX of 1984 made it a punishable crime if Ahmadis would call their place of worship as masjid or to say their call for prayer as Azan. Ahmadis would be imprisoned if they would call themselves Muslim or try to preach their religion. (Khan H. , 2009) Zia was clearing Islam from impurities. General Zia cleansed things in a very subtle manner. He made Objective Resolution as part of Constitution (instead of preamble as was earlier had been done). But with the change he removed word “freely from following provision of Objective Resolution: “Wherein adequate provision shall be made for the minorities to freely profess and practice their religions and develop their culture”. Another subtle cleansing was removal of concept of secularism from Jinnah’s 11 August 1947 speech. The speech was deprived of following line, “…you may belong to any religions or caste or creed that has nothing to do with the business of state” (Khan H. , 2009). Zia also revised text books, in the name of ideology of Pakistan hatred against the Hindus and values of Salafi and Deobandi interpretation of Islam was promoted. Hatred against Shias and Ahmadis was also became part of text books. Sharia faculties for Sharia study at graduate level was established in Quaid-i-Azam University, Islamabad in October 1979. Later on it was converted to International Islamic University. Madrassa students were accepted by the university thus making madrassa education at par with regular system of education. 2.10 Zia's politics was not Islamic Whereas Zia posed himself as Mard-e-Momin, he violated basic principles of Islam like independence of judiciary, social justice, equality, accountability and political freedom. Opposition was dealt violently. (Khan H. , 2009) Democracy and political parties were considered un-Islamic by Ulema (backed by Zia). In this regard the statement of Maulana Maudoodi of Jammat-i- Islami is worth mentioning:

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“the huge crowd which is called the Mussalman nation, is such that 999 out of 1000 have got neither any knowledge of Islam, nor are they aware of the distinction between truth and falsehood…If by handing the reins of guidance into the hands of their majority vote somebody believes that the carriage will move along with the path of Islam, his misconception is indeed praiseworthy.” The scholar is of the opinion that Zia polarized society by creating hatred amongst various classes of Pakistan. Availability of weapon was ensured by the government for violence against USSR as well rival sects. Intolerance increased when Salafi Islam was promoted by Zia. By introducing various Provisions in the name of Islam. Zia injured concepts of democracy and justice. He was a mischief maker who militarized the peaceful name of Islam.

Stages of Militant Religious Extremism in Pakistan Figure No 03

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Systematic Diagram of Militant Religious Extremism in Pakistan

Partition on basis of religion T wo Nation Theory

Confusion about the identity of the state

Objective resolution politicized Islam

Increase Religious provisions with every passing constitution of Pakistan

Dismemberment of East Pakistan and Iranian revolution increase religiosity in Pakistan

Zia’s process of Islmization and his Afghan policy promote the culture of religious violence

Appearance of various Lashkars, and Sipahs (Militant outfits

Religious fanaticism leads to militant religions extremism

References

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Afzal, M. R. (1959). “Political Parties in Pakistan, 1947-1958. Islamabad: Pakistan Publication House. Ahmar, Moonis. (2009). “Foreign Policy Making Process: A Case Study of Pakistan”. Karachi: Department of International Relations, University of Karachi. Ahmar, Moonis. (2011). “The Challenge Of Extremism In Pakistan : Are There Lessons To Be Learnt From The Experience Of Singapore”. IPRI Journal. Vol. XI (2). Ahmed, Khaled. (2010). “Religious Developments in Pakistan 1999-2008”. Lahore: Vanguard Books. Ahmed, N. (2010, December 10). Dealing with Blasphemy. Lahore, Dawn. Ahmed, N. (2011, January 28). Spiritual Practices. Lahore, Dawn. Ahsan, M. (2002). Muslim Heritage and the 21st Century. London: Taha Publishers Ltd. Akbar, M.J. (2011). “Tinderbox the Past and Future of Pakistan”. New Delhi: HarperCollins Publisher. Ali, Akhtar. (2010). “Pakistan’s Development Challenges: Federalism, Security and Governance”. Karachi: Royal Book Company. Ali, C. M. (1977). The Emergence of Pakistan. New York: Columbia University Press. Ali, Tariq. (2002). “The Clash of Fundamentalisms”. New York: Verso. Ali, W. (2010). Pakistan’s response to terrorism: A broad overview, Conflict and Peace Studies. Amir, A. (2011, February 25). Retrieved from http://www.paklinks.com/gs/pakistanaffairs/272603-ayaz-amir-on-the-nation-and-the- failures-of-the-dictator.html Arif, General K. M. (2010). “Estranged Neighbours India-Pakistan 1947-2010”. Islamabad: Dost Publication. Asad, S. I.-u.-D. (2011, February 25). Non-Muslim’s Right. Lahore, Dawn. Azfar, K. (1987). Pakistan Political and Constitutional Dilemmas. Karachi: Pakistan Law House. Aziz, K. K. (1976). Party Politics in Pakistan, 1947-1958. Islamabad: National Commission on Historical and Cultural Research. Basit, A., & Rathore, M. M. (2010). Inequality and Militant Treat in Pakistan, Conflict and Peace Studies. Bhambri, Rakesh. (2009). “Terrorism and Political Violence Motives and Motivation”. New Delhi: MD Publications Pvt. Ltd. Bhutto, Z. A. (1969). The Myth of Independence. Karachi: Oxford University Press. Binder, L. (1963). Religion and Politics in Pakistan. Berkley: University of California Press.

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Bird, Tim and Marshall, Alex. (2011). Afghanistan How the West Lost its Way. London: Yale University Press. Burki, S. J. (1986). Pakistan: A Nation in the Making Boulder. Colorado: Westview Press. Choudhury, G. (1988). Pakistan: Transition from Military to Civilian Rule. Karachi: Scorpion Publishers Ltd. Constable, Pamela. (2011). Playing with Fire. New York: Random House. Gunaratna, R., & Iqbal, K. (2011). Pakistan: Terrorism ground zero. London: Reaktion Books Ltd. Haynes, J. (2006). The Politics of Religion. United Kingdom: Routedge. Huntington, S. P. (1958). The Solider and the State: The Theory and Politics of CivilMilitary Relations. Cambridge: Harvard University Press. Hussain, A. (1972). Politics and People’s Representation in Pakistan. Lahore: Ferozsons Ltd. Hussain, Z. (2010). The Scorpion’s Tail. New York: Free Press. Imtiaz Ahmed. Understanding Terrorism in South Asia. (Lordson Publishers Pvt. Ltd., Delhi. 2006). Iqbal, A. (1986). Islamisation of Pakistan. Lahore: Vanguard Books Ltd. Islam, S. (2011, March 5). Challenge for Europe. Lahore, Dawn. Jalal, A. (1989). The State of Martial Rule. Cambridge: Cambridge University Press. Jalazai, Musa Khan. (2007). “The United Kingdom: Future Terror Threat”. London: B Smart Trading Ltd. Jaswant Singh’s Epiphany about Jinnah. (2009, August 20). Dawn, Lahore. Jetly, Rajshree. (2009). “Pakistan in Regional and Global Politics”. India: Routledge. Juergensmeyer, Mark. (2008). “Global Rebellion”. California: University of California Press. Kaplan, Robet D. (2001). “Soldiers of God”. New York: Vintage Departures. Khaliquzzaman, C. (1961). Pathway to Pakistan. Karachi: Longman. Khan, A. (1967). Friends not Masters: A Political Autobiography. New York: Oxford University Press. Khan, H. (2001). Constitutional and Political History of Pakistan. Karachi: Oxford University Press. Khan, Imran. (2011). “Pakistan a Personal History”. London: Transworld Publisher. Khan, M. A. (1983). Generals in Politics:” Pakistan, 1958-1982. New Delhi: Vikas. Khan, Naveeda. (2010). “Beyond Crisis: Re-evaluating Pakistan”. New Delhi: Routledge. Khan, R. (1997). Pakistan: A Dream Gone Sour. Karachi: Oxford University Press.

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Khan, Riaz Mohammad. (2011). “Afghanistan and Pakistan”. Karachi: Oxford University Press. Khatri, Sridhar K. and Kueck, Gert W. (2003). “Terrorism in South Asia”. New Delhi: Shipra Publications. Kumaraswamay, P. R. and Copland, Ian. (2009). “South Asia: The Spectre of Terrorism”. New Delhi: Routledge. Lieven, Anatol. (2011). “Pakistan a Hard Country”. London: Penguin Books. Lodhi, Maliha. (2011). “Pakistan Beyond the ‘Crisis State”. Karachi: Kagzi Printers. Markey, D. (2008). Securing Pakistan’s Tribal Belt, Council Special Report No. 36. New York: Council on Foreign Relations. McGrath, A. (2000). The Destruction of Pakistan’s Democracy. Karachi: Oxford University Press. Miller, M. A. (2013). The Foundation of Modern Terrorism State, Society and the Dynamics of Political violence. Cambridge University Press. Mir, Amir. (2010). “The Bhutto Murder Trail”. Chennai: Tranquebar Press. Umbreen Mujahid, S. (2011, April 27). Haroon and Jinnah. Lahore, Dawn. Murphy, D. E., & Malik, D. R. (2009). Pakistan Jihad: The making of religious terrorism. IPRI Journal.

Hussain, Riffat. (May 28, 2000) “Extremism on the Rise Again,” Dawn (Karachi). Rizvi, H. A. (1986). The Military and Politics in Pakistan, 1947-86. Lahore: Progressive Publishers. Rizvi, M. (2011, March 4). Minorities in Islam. Lahore, Dawn. Sayyed, K. B. (1967). The Political System of Pakistan. Boston: Houghton Mifflin. Shafique, K. A. (2010, December 24). Learning from Experience. Lahore, Dawn. Swami, P. (2011). India Pakistan and the Secret Jihad The Covert War in Kashmir, 1947-2004. New Dehli: Cambridge House. Talbot, I. (1988). Provincial Politics and the Pakistan Movement. Karachi: Oxford University Press. Vltchek, A., & Chomsky, N. (2013). On Western Terrorism from Hiroshima to drone warfare. Pluto Press. Waseem, M. (1987). Pakistan under Martial Law, 1977-1985. Lahore: Vanguard. Wolpert, S. (1984). Jinnah of Pakistan. New York: Oxford University Press. Zakaria, R. (2011, May 11). America after Osama. Lahore, Dawn. Ziring, L. (1980). Pakistan: The Enigma of Political Development. Boulder: Westview Press.

Systematic Diagram of Militant Religious Extremism in Pakistan

Chapter No. 03

REASONS OF MILITANT RELIGIOUS EXTREMISM IN PAKISTAN The reasons of militant religious extremism are complex and usually a combination of factors, rather than a single factor, pushes especially young people into the circle of militant religious extremism. The literature is available on the causes of militant religious extremism in Pakistan but the researcher has used the existing material with the survey method technique to highlight the most important causes which are promoting militant religious extremism in Pakistan. Surveys conducted by the researcher on militant religious extremism in Pakistan suggest that both distinct and identical factors of religious extremism may influence certain individual, religious elite and groups among various sectors of the society. The use of ideology and religion is very common in the politics of Pakistan. The ideological and political factors charted the course of extremism in Pakistan, whereas the psychological and social factors expedite it. Many professors, scholars and intellectuals, who were interviewed for that purposes, observed that the main reasons of the phenomenon were political and some others were of the view that politico-religious motives, causes and objectives are connected to each other. Some religious scholars, traders and merchants have the opinion that foreign intervention, like USA, Saudi and Indian factor, is responsible behind this evil. Moreover, extremist ideologies in Pakistan have not encouraged and stimulated, at least so far, a large number of individuals that would have otherwise become the basis of a mass movement. The self-interpretation of the religious teachings by religious elite is radicalized under ci

Systematic Diagram of Militant Religious Extremism in Pakistan

the influence of various militant groups they find operating around them. The reasons of militant religious extremism in Pakistan are as under: religious reasons, ideological reasons, political reasons, socio-cultural reasons, economic reasons and external reasons all of which are highly interconnected to one another. 3.1 Socio-cultural Reasons Culture and society both are the important reasons which influence the attitudes and behaviours. The debate is whether these reasons lead to militant religious extremism or not? In Pakistan a large majority of the whole society was moderate; the extremists were few. It follows that conventional norms, values and socio cultural attitudes are not the major reasons of radicalizing a person. The major reasons of militant religious extremism in Pakistan lie in somewhere else (Azam, 2009). Culture and society may not be seen as entirely irrelevant in Pakistan. The extent to which culture and society is responsible for militant religious extremism is needed to be defined. It has been debated that structural and functional limitations, marginalization of minorities, illiteracy and poverty make fertile grounds for the development of militant religious extremism in Pakistan (Abbas, 2009). One may agree with Richardson that “Social, economic, and cultural factors are the underlying risk factors that make a society more or less susceptible to the appeal of such phenomena. But his assertion that the best explanations are at the level of the “societies that produce them [i.e., violent radicals]” is questionable” (Richardson, 2006). It may be debated whether all cultures and societies have become helpful to the growth and development of militant religious extremism and terrorism or only the Muslim societies are more prone to this phenomenon. It is a firm belief that individuals and groups from the developed modern societies, including the UK and the USA, have approved and promoted extremist ideologies and practices. Many of the intellectuals’ believe dominance of cultural factor in determination of behaviour. For example Kuiper observed that “culture is the main determinant of behaviour” (Kuper, 1985). Akbar S. Ahmed has hypothesized that the “onslaught of globalization has caused an exaggerated variant of group loyalty to emerge, which he calls ‘Hyper Assabiyya’ (Ahmed, 2003). He suggests that this loyalty when exaggerate for the protection of the group can become the basis of identification with Muslims under threat anywhere in the world, which can be a cause of emergence of militant religious extremism in Muslim world. Some believe that Pakistani society has isolated the religious community. Professor Ian Talbot, a historian and sociologist, asked a question to the researcher, “What kind of economic benefits gains who commits the whole of Quran to memory”? In fact, religious community is not connected into the economic system of the country in the form of governmental or private sector jobs. This segregation pushes them to embrace the ideology of militant religious extremism. The standards of education are very poor in the country. Our youth lacks discipline, idealism and lacks capacity to tolerate others. Pakistan's education system is not inculcating the desirable human values among the students because of poor standards of education and religious dominance in the society. A weak education system has been a strong factor for the promotion of militant religious extremism in the country. The basic structure of the education system of Pakistan is very old and varies from one social class to the other. The present curriculum dates back to 1981 when government of General Zia-ul-Haq used the “Ministry of Education and its Curriculum Wing” to launch an ‘ideological assault’ on a generation of children (Hoodbhoy, cii

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2009). The successive governments of Benazir Bhutto, Nawaz Sharif and General Pervez Musharraf were all unable to introduce the reforms in the system of education. The Musharraf’s regime put emphasis on introducing reforms in the madrassas system of education under pressure from international media that was accusing madrassas for the promotion of intolerance and militant religious extremism in Pakistani society. However many intellectuals do not rule out the role of Pakistan's public school system (Hoodbhoy, 2009). “While this [madrassas] may be a partial contributory factor, the real problem lies in the public school system—which subsequently feeds into the higher education system of colleges and universities” (Hoodbhoy, 2009). C. Fair also contends in her paper on “Militancy and Madrassas” that the public school system in Pakistan works on the basis of a curriculum that is highly likely to stimulate intolerance and promote the concept of conflict resolution through violence (Quoted by Aftab, 2009). S. Hafeez has put it in these words: “Any attempt to 'Islamize' the social sciences is very likely to engender fanaticism, emotionalism, and post-facto analysis or interpretation of social realities” (Hafeez, 1991). The public schools as well as the higher educational institutions also have similar tendencies of radicalization and Islamization. General Zia government reformed the education system to inculcate the seeds of religious extremism among the students. The ‘University Grants Commission’ (UGC) in 1983 said that textbook writers were asked to validate that the emergence of Pakistan was not due to ethnic, racial, communal, linguistic, or geographical factors, but rather, in the shared experience of a common religion and the creation of a compulsory Islamized state . In order to inculcate, instruct and preach Islamic values among the youth, a ‘Sharia Faculty’ was founded at ‘Quaid-i-Azam University, Islamabad. The ‘Shariah Faculty’ later on became an independent International Islamic University. At the high school and college levels, learning Arabic was encouraged and Pakistan Studies and Islamic Studies were made compulsory subjects. In order to formulate the basis for Islamic ideology and Islamic golden period of Muslim Caliphs and their past glorious legacy, concept of governance and to develop the parameters for an Islamic political system, the Council of Islamic Ideology (CII) and Islamic Research Institute were revitalized. In 1978, the Council of Islamic Ideology had proposed a scheme for "Establishment of an Islamic Society", seeking Islamization of the educational system, social system, economic system and legal system of the country (Shafqat, 1989). This development-oriented worldview also found expression in the curriculum of the 1950s, which tended to focus on nationalism perceived in futuristic and modernist terms. Rather than a tangible foe, the enemies were ignorance, backwardness, parochialism, corruption, black marketing, superstition and lack of industry. Military dictator Ayub Khan was himself a staunch supporter of such reforms as is explained by his comments: “when nationalism, in its extreme form, takes charge, human reasoning gets second place”. The succeeding state of insecurity in the 1960s and the 70s, culminated in Gen Zia-ul-Haq's efforts to reform the curriculum according to a particular worldview; this radically altered the curriculum, particularly social sciences (Saigol, 1955). Some intellectuals, scholars and thinkers assert that Pakistan's mainstream media has been a cause of creating a great confusion among the people regarding religious extremism. Hussain Naqi, a great journalist and human rights activist, says that a section of Pakistan's mainstream media has been manifesting an approach that is very close to that of ‘militants. Similarly media

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Systematic Diagram of Militant Religious Extremism in Pakistan magnates in Pakistan cannot be excluded from the blame for creating and promoting extreme religious or radical views in the country (Naqi, 2009). Momentarily, after the birth of Pakistan, media plays an important role to islamise the country. Many newspaper start patronizing the religious ethos in the society, and Majid Nizami, who was a renowned journalist, chief editor of Naw-eWaqt publications and the chairman of Nazaria-i-Pakistan trust, throughout of his life, played a very important role to disseminate the idea .that Pakistan had to become a pure Islamic state not a modern one. Zafarullah Khan mentions a report by the CII, which looked at the media from 1962 until 1993, and contained many recommendations, including how to include Islamic ethos in the media discourse. He also discusses that the academic discourse has remained supportive of this kind of media narrative where some of the leading intellectuals and scholars of journalism in the country have been emphasising that meaningful attempts to reform Pakistani society which should be based on Islamic journalism. Thus, sole source of inspiration should be Amrbil Maroof-wa-Nahi Anil Munkir (enjoining virtue and forbidding vice), a methodology which was later internalized by almost all militant groups' publications and ideological campaigns (Khan, 2009). Another aspect of the crooked socio-cultural change in Pakistan is the repulsion against the traditional culture while historical social values, attitudes and behaviours are being forgotten. Even the whole setup of nomenclature is going to change in Arabic text from the traditional one. One example is the folklore, which is known "little to Pakistan's general public and even too many of our academics". Pakistan's folk culture may be considered as the opposite of religious extremism, radicalism and seems to has no room for that. The researcher himself arranged a brief visit to the ‘Cultural Heritage Museum’ in Islamabad that provided ample proof of the past culture which was based on love, peace and tolerance. The museum is an outstanding place to watch and see the all aspects of the socio-cultural realities in Pakistan. There is a library in the museum which has the prestigious collection of cultural. These cultural writings contain almost all types of folk literature, which is overflowing with the message of love, harmony, tolerance, coexistence and peace. “Studying folklore can be a medium for social control, is one of the available mechanisms for coping with change” (Sabeeha, 2005). It may be concluded as the learning and understanding of the folklore might be helpful in the de-radicalization of the society. In Pakistan, a large number of young people are unemployed, and they are in-secure about their future. This social insecurity may leads to the young people in the circle of radicalization, militant religious extremism and terrorism. These individuals are very prone to indulge in the activities of violence. Social discrimination, poverty and injustice all are the contributing factors for the promotion of militant religious extremism in the Pakistan. Mostly young people are emotional, energetic and status conscious. In Pakistani society, social injustice is very common in rural as well as in urban areas. This social injustice also raises status-centric values in the society. In Pakistan some social values are status-centric and very disturbing to the poor people and do not fit in the circle of a peaceful society. The rich people are highly influential and enjoy the privileges and special treatments in the society. The poor people are suppressed and marginalised in the social structure of the society As a result; they become confused and frustrated and show resistance by adopting the strategies of violence against the privileged class. They are vulnerable to adopt the ideologies of militants. They want to improve their social status at any cost. Militant groups, agencies, political and religious elite provide a window of opportunities to such frustrated individuals because nobody wants to remain in a poor status and he consciously and unconsciously strive for a

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Systematic Diagram of Militant Religious Extremism in Pakistan

better economic position and status. The dream of a better status makes the people violent and sometimes leads to the religious fanaticism. Many social scientists have the strong opinion that the social deprivation is the major cause of radicalization. These people are depressed by the government as well as by the behaviour of the rich class and commit such acts of violence to overcome such frustration. They are isolated and separate in the social system of the society. This isolation and separation can lead to radicalization and militant religious extremism because of the absence of equal privileges. “Timothy McVeigh, culprit of the 1995 Oklahoma City bombing, and those behind the 7/7 bombings in the UK were believed to alienate. The prevailing militant religious extremism in Pakistani society can also be attributed to frustration, confusion, alienation and suffocation” (Tankel, 2008). Radical groups recruit individuals through family, business and professional ties, social gatherings, places of worship, meetings, rallies and protests. Prisons have also been effective avenues for recruitment. The radicals are not entirely isolated from society. They have social ties and use these "to spot, assess, and encourage potential recruits to follow the same path". Moreover, "converts' social connections with other like-minded individuals can strengthen this dedication" (Dyer, 2007). Activists and facilitators then find new recruits. In UK, self- recruited people remain in touch with the people in Pakistan in what amounts essentially to exporting radicalization. It can be argued that Pakistan's socio-cultural realities are one of the main factor behind radicalization, but they remain an indirect cause rather than a direct one. The socio-cultural factors of radicalization revolve more around the national culture of education, which is extremely skewed; the religious culture, which is polarized and rife with sectarian divides; and the economic culture, which is widely imbalanced. Authoritarian and undemocratic attitudes and institutions are also among the factors. Religion, media and education have been used as tools of radicalization by the state and non-state actors. 3.2 Religious and Ideological Reasons In Pakistan, more than 96% of the population is Muslim and Islam is a key characteristic of its culture, norms, traditions and society. Moreover the people are very sensitive about religion and take pride of being Muslim and tend to observe Islamic festivals and rituals very enthusiastically. Most of the people do not know the true meaning of injunctions laid down in Quran and Sunnah (the saying of the Holy Prophet SAW). The reasons as under: i. Religious Text is in Arabic Language: Most of the people do not understand Arabic language and Quranic text despite the fact that they can recite Quran fluently. 3.2.1 Sectarian Environment in the religious Institutions of learning Environment of sectarianism and fanaticism is prevailing in the religious institutions. There are four major sects in our country. I. Bralvy Hanfi II. Deobandi Hanfi III. Ahal-e-Hadis

Systematic Diagram of Militant Religious Extremism in Pakistan

IV. Ahal-e-Tashee. Each one of the four has its own separate religious institutions, syllabus and understanding about the historical events of the religion. The preachers are very specific about the teachings of the sect not the universal values of the Islam. They have very narrow and selected interpretation of the Quranic Verses, mainly which support their particular school of thought. The misuse of computer and internet is very common in the sectarian religious institutions. The animated videos of hatred and violence provide the solid ground for the religious scholars of the one institution to preach hatred against the other sects. These videos are easily available in YouTube, Facebook and the websites. That has caused many sectarian conflicts and even the killing of many religious scholars. 3.2.2 Political use and misuse of religion Religion is used and misused in the politics to gain the political objectives and this practice is very common in the country. Religious and political elite never miss the opportunity to exploit the masses in the name of religion. “Politically motivated interpretations of Islam” are made for "opportunistic reasons" (Jalal, 2008). The researcher interviewed forty five Pakistani Punjabi men who returned back to their cities after participating in ‘Jihad’ in Afghanistan. The researcher asked the question that who instigates you to go to participate in the Afghanistan war either by religious elite or political elite or by yourself …etc., to all of the forty five men in different time and places. Out of these, only ten people replied positively and narrate the whole story of their arrival to Afghani ‘Jihad’. The others are religiously extremist and concealed the truth. They said that we did this for the sake of Muslim brothers who are in trouble by the enemies of Islam. ii. Sectarian violence, intolerance and militant religious extremism are seen by many as the direct result of indoctrination pursued according to political agendas. For the political reason religious groups have been armed time and again to achieve the political interest. The politicisation of the religion has drastic effects in the society. The Mullahs and Maulvis both are involved in instigating and recruiting the common people in the name of ‘jihad’. The worst thing is the state’s involvement to some extent in instigating people to go for Jihad either in Kashmir or in Afghanistan. When the state supplies arms to the non-state actors, this is the worst way to infuse the seed of militant religious extremism. In Fata region the clergies are still involved and playing a decisive role in the promotion of militant religious extremism. Islamic teachings highlighting the universal principles of Islam are deliberately negated by religious scholars. They only preach the ethnic and violent mystical stories without some solid serious references. Defiantly, this will restrict the freedom of the religion and the universal aspect of the religion and individual liberties also. This aspect of ethnic and sectarian religious scholars restricts the modernity and development in the country. Sometimes they are against to the use of new technology. There is a general practice to grasp the property or belongings of the minorities by force. The religious groups always threaten the minorities. A large number of religious scholars and religious community is responsible for promoting the culture of militant religious extremism in the state of Pakistan. They preach the selective Islamic teachings to create a certain type of hype against the other sects of the religion. In the process of socialization, religion is frequently used to boost the emotions and sentiments of the people. The leaders of rival sects always try to inculcate the feelings of hatred for other different religious sects. When learning and grooming of people is based on hatred and violence then the environment of militant religious extremism automatically takes momentum and feeling of violence becomes part of the religious cvi

Systematic Diagram of Militant Religious Extremism in Pakistan community. This is the major cause of violent religious extremism. “The radicals see the world in terms of us versus them”. “Them is the enemy even if he shares the same faith”. Liaquat Ali khan, Mahatma Gandhi, Anwar Sadaat and Banzir Bhutto were killed by people of their own nation and faith, who did not share their views. “Islam has been used in Pakistan politically and also as a means to create a specific social order. In the name of Islamization of society and culture, certain cultural and social values, activities and norms have been discouraged or suppressed. Islamization has been a 'national cause' pursued by the state as well as some groups and organizations” (Tankel, 2008). The religious and socio-cultural values, traditions, norms and activities that promoted harmony, peace and love in the society were also beleaguered in the process. The reason why the Islamization efforts led to such consequences is best explained by Sabeeha: “Islamization presupposes certain operating realities, e.g., the existing [sic] laws, norms, customs and rituals are not functioning in accordance with the Quranic prescriptions. If these are repugnant to Islam, they would need to be corrected in order to bring them in conformity with it. This would necessitate raising and investigating research questions such as "Which of the ingredients of the Pakistani norms, values, rituals and customs are un-Islamic?" Though often raised, this question does not seem to have been investigated so far” (Hafeez, 2005). Militant religious extremism has grown in the country in parallel with the Islamization process. In 1980’s, sectarian conflicts were evolved in a greater number and targeted killings on the sectarian basis were justified by the religious groups. In 1990’s these groups had the power to challenge even the writ of the state. “By the end of the Zia era, Pakistan had become a cultural wasteland both in social and intellectual terms” (Hasan, 2003). Militant religious groups use religion in the recruitment of the people and they give the receipt of Jannah before going to the mission. Hoodbhoy says, “Clerics ‘propaganda in mosques and madrassas and indoctrination in public schools as major factors of radicalization in Pakistan” Hoodboy, 2009). “Most of the people use religion in the public sphere for vested interests. Religious circles support, directly or indirectly, maintenance of unjust socioeconomic structures, social attitude and behaviour” (Qureshi, 2002). Militant and terrorist organisations and groups use religion to legitimise their acts of violence. “Eric Robert Rudolph, architect of the 1996 Centennial Olympic Park bombing in USA, used the language of the Bible to justify his actions. In UK, the 7/7 bombers also justified their action in religious terms” (Tankel, 2008). In Pakistan the sectarian groups and militant organisations also use religion to justify their violence. Ayesha Jalal in her book Partisans of Allah discusses that “although the jihad in Kashmir that had started in 1947—and the Soviet-Afghan war in 1979 made ground for radical and militant groups currently operating in Pakistan, but the impact of the jihad movement initiated by Syed Ahmed Shaheed (1786-1831) in the early 19th century was already there when Pakistan emerged on the map of the world in 1947, as jihadi organization Tehrikul Mujahideen was active in parts of the tribal areas at that time. This organization was led by followers of the Ahl-e- Hadith school of thought who traced the organization's origin to Syed Ahmed's movement, which was against Sikh rale in Punjab and aimed to establish an Islamic state according to the principles enunciated by Sheikh Abdul Wahab Najdi, the founder of the Wahabi movement. It had gained remarkable momentum in the region presently known as the tribal areas. The straggle later became a movement against the British rule and remained active until Pakistan gained cvii

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independence in 1947. Bajaur, Khyber and Mohmand tribal agencies were the strongholds of Syed Ahmed's movement at that time” (Jalal, 2001). Any narrative that militants want to popularize immediately penetrate into this class, examples are dubbing Malalah as an American agent, calling Osama Bin Laden's a drama launched by USA , or heronising Mumtaz Qadri etc. But this is the fact that the state intellectuals and modern religious scholars have failed to give the alternative narrative to counter the militant religious extremism in the country. The researcher conducted a survey of ninety madrassas across the Punjab and FATA region, over a period of five months. (November 2013 - March 2014) The survey based results by the researcher indicates that almost seventy Madrassas are directly and indirectly affiliated with the sectarian religious parties of the country. The syllabus of forty Madrassas comprises the teachings of Syeed Abu-ala Maududi. Ten Madrassas have Jihadi and sectarian syllabus. While collecting the data, the researcher was quite astonished to know that ninety per-cent of the madrassa administration has the strong opinion that participation of the Madrassas students in politics is the religious duty.

3.3 Political Reasons Military has ruled the country almost half of the total years of its inception. The military dictators also need political parties to execute the system of government. The undemocratic forces are an essential factor in the promotion of militant religious extremism in the country. Because they need an ideology to prolong their dictatorial rule and the slogan of Islamisation of the country is the best strategy to achieve their goals. The constitution of Pakistan gives equal rights and equal opportunities to all the citizens of the state but the reality is quite different. The poor strata of the society think that they have no political rights in the country. They are like dummies and this sense of political deprivation and exclusion in politics entrenched some individuals and groups to adopt the violent method to get rid of their political deprivation. This asymmetric political culture is a direct cause of militant religious extremism among the deprived people and groups. The tribal areas and Baluchistan are the two examples of that. “Various factors have promoted a political culture of conflict and dissension in Pakistan. As a consequence, our political culture is in a state of flux where violence, intolerance and authoritarianism prevail. Pakistan's political culture essentially believes in buy, cheat or muscle your way into public office and then simply relax” (Qureshi, 2002). This disdainful culture makes the space for the non-state actors, including the militant religious groups, to operate the parallel system of governance, service of delivery and speedy justice in some part of the country. The militant groups exploit people’s unsatisfied desires to their political gain and get public support and recruit people. The state-led efforts of Islamization, or politics of Islam, have also confused people's priorities between Shariah and the national Constitution. Religious extremists and radicals, whose political ideology prioritizes Islam and Sharia hover Pakistan and its Constitution, respectively, have strong appeal for many in the country. Pakistani politics is the politics of crisis since its inception. The people less believes in their leaders and thinks that most of our leaders are corrupt. In this situation, no leader has the power to give any counter narrative against the militant ideology. Some leaders feel threatened

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Systematic Diagram of Militant Religious Extremism in Pakistan to talk about any militant religious groups activities. Such a scenario provides fertile ground for militant religious extremism to flourish. Illiteracy, poverty, oppression, lack of religious knowledge, lack of justice, unavailability of the national leader and political economic inequalities are strong contributing factors towards radicalization and militancy to the country. The state and Pakistani society have miserably failed to address various forms of inequality which have fuelled alienation and resentment among those on the margins of society. “Repeated demands of the people for expeditious justice and widespread complaints about the decay in the judicial system had contributed to the circumstances where the government capitulated to the local Taliban's demand for Nizam-i-Adl Regulation in Swat, amid an armed campaign by the militants. Victims of chronic inequality whether economic, social, political, legal or in any other form eventually start viewing the socio-political, economic and legal systems as flawed and favouring one section of society at the expense of others. It makes them think about revolting against the system, at times in the form of militancy. Peaceful societies are peaceful largely because they have achieved political, legal and civic equality” (Azam & Aftab, 2009). A sense of deprivation, humiliation, political grievances and breakdown of the existing cultural, norms and traditions or ethnic and sectarian political structures are behind the development of the militant religious extremism. In developing countries including Pakistan, militant religious extremism and terrorism are strategic choices by the militants groups and terrorists to correct the perceived grievance or injustice. Militant religious extremism means use of religious force for political ends and is a way to compensate for deprivation, exclusion, alienation and despair. It improves the status of the militant religious groups. The contributing factors of such a status are power, prestige privilege and honour. By default, design or misplaced intentions, the ruling political leadership in Pakistan has led the nation on Islamist trajectories. “Politics of Islamization has also supported the larger religious discourse that demands enforcement of Shariah, which is advocated by militant groups as an ideological tactic to get support for their political goals. With regard to their concern in promoting Islamic nationalism, the first success of the religious circles, including leaders of the Deobandi, Majlis-eAhrar, and Khaksars, came in the form of the 1949 Objectives Resolution, which became an important document in the history of constitution- making in Pakistan and promoted the role of religion in politics in the country. The Objectives Resolution formed the preamble of the national Constitutions framed in 1956, 1962 and 1973. In 1985, military ruler Gen Ziaul Haq made it a substantive part of the Constitution of 1973 through the Eighth Amendment. The religious circles then openly started asserting that Pakistan was made in the name of Islam and should be governed under the Islamic ideology. The anti-Ahmadi movement of 1953 was another turning point in this regard” (Yusuf, 1980). The orthodox religious clergy started campaign against the Gen Ayub Khan’s Muslim personal law reform which culminated in Muslim Family Laws Ordinance (MFLO) in 1961. The MFLO was aimed to regulate some family issues, like inheritance, divorce, registration of marriage, polygamy and minimum age of marriage etc. Orthodox Ullemas consider it against the teaching of Quran and Sunnah. This was the time when the Ullemas of East and West Pakistan considered that the ultimate fate of the Pakistan is to establish a true Islamic State. All the three constitutions has had the same preamble based on objective resolution, proclaiming that

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sovereignty belongs to Allah Almighty and the people of Pakistan exercise it within the limits as Allah prescribed in His Holy Book Quran and His Messenger practice through Sunnah. But there are the huge differences among the orthodox and modern religious communities and groups in the interpretation of the preamble of the constitution. The Constitution of 1973 contains more Islamic provisions as compared to the previous constitutions of the country. Bhutto himself was very much impressed by socialism and he wanted to implement the Islamic socialism in the country. But the religious forces rejected it and considered it closer to secularism which has no place in the state of Pakistan. Bhutto government was toppled by the religious forces in the name of Islam. “To counter this agitation, Bhutto fell back on such ritualistic aspects of Islam as inviting the Imam (prayer leader) of Ka 'aba in Makkah to lead Friday prayers, enforcing prohibition, and declaring Friday instead of Sunday as the weekly holiday. These measures did not appease the agitators, giving further impetus to the politics of Islamization in Pakistan. In July 1977, Bhutto's government was overthrown by General Zia ul Haq in the wake of a rising Islamic movement led by the Jamaat-e-Islami and Jamiat Ulema-e-Islam, the main politicoreligious parties in the country” (Yusuf, 1980). The politics of agitation between democratic forces and religious groups helped Gen. Zia for military dictatorship and he introduced many religious reforms to Islamise the already Islamic state of Pakistan. Gen. Zia ruled the country almost eleven years in the name of Islam and he was the man who misused Islam in his politics in a greater quantity as compared to the other leaders of the country. As a result the society is disintegrated and many religious slogans became the part of politics. Although the use of religion in politics’ history is very old but the sectarian element in his full zest came out in politics during the period of Zia-ul-Haq. This political shift from modern democratic to theocracy has the numerous effects in the society. The activities of violence increased in manifolds and the process of strict interpretation of the religion as practiced by the particular sect is in full swing in the state of Pakistan. The drastic effect is that all types of violence is going to justified in the name of religion. The political leaders are failed to deliver the good governance in the country and they conceal their poor governance through the use of religion in politics. 3.4 Economic Reasons As with the political culture, Pakistan's economic culture is also a contributing factor in the growth of radicalization. In terms of their financial conditions, people in the country can be categorized in terms of their financial situation as poor, lower-middle, middle, upper-middle, rich and ultra-rich. The poor suffers from a sense of deprivation and the middle class from relative deprivation. This sense intensifies further for those who are unemployed or underemployed. In a study, Fair interviewed families of 141 Pakistani men who had fought and died in Kashmir or Afghanistan. She focused on the households of the individuals who had died from 1990 onward and also excluded those killed in the Soviet-Afghan war. About three-quarters of the Shaheed were either unemployed or underemployed (Fair, 2008). In FATA, where radicalization is at its zenith, little employment opportunities exist and often the entire family depend on a single breadwinner. In this situation, the temptation for young people to get involved in religious extremism is strong (Ahmad, 2008). Many of the rich and ultra-rich thrive by exploiting the weak. Middle income and poor sections resent the wealth of the rich which is largely perceived to be illgotten. This resentment has the potential to lead an individual to think about avenging the exploitation of the weak and cx

Systematic Diagram of Militant Religious Extremism in Pakistan the unprivileged. In this way, the economic culture contributes to the process of radicalization as it incorporates deprivations and lack of opportunities for the young. The researcher interviewed eighty men in D.I. Khan, Peshawar, Multan and Lahore jails which are located in the Punjab and Khyber Pakhtunkhwa province. Twenty five men had been in jail since the 2001 and only fifty five men are arrested in different years. They have had the charged that they were involved in the terrorist attacks in Pakistan and many of them were arrested while attempting to return to Pakistan from Afghanistan after the participation of the Afghan war. The researcher collects the data from the police sources on the declaration that it would not be cited by name in the reference section. The Data shows that fifty men are unemployed before going to participate in the Afghan war. Twenty men worked as unskilled labourers, five had the criminal history they were involved in theft and robbery and only five had ten years education and they were working in the shops. This shows the economic position of all the ninety men was very miserable and they were unemployed and have no self-esteem in the society. The only escape to get rid of this status is to join the militant groups. The data shows that all the ninety men were young and many of them were unmarried. Safiya Aftab (2005) in her book poverty and militancy tried to establish the correlation between poverty and the recruitment of young poor people by the militant groups on the basis of available data. She has concluded the results in these words, “while poverty levels tend to fluctuate considerably in Pakistan, particularly in consonance with growth or decline in the agriculture sector, official sources would suggest that poverty, when measured according to the headcount index, decreased in the period between 2001-02 and 2005-06 (Aftab, 2005). Nevertheless, this period also witnessed a significant increase in militancy and incidents of terrorism. Secondly, an analysis of the spatial distribution of poverty does not suggest that poverty is confined to or is more intense than the norm in areas now characterized by intense militant activity. Also, militant recruitment from some particularly poor regions, such as rural Sindh and much of Baluchistan, appears to be fairly low. There is thus little evidence to support the contention that poverty in and of itself fuels extremism” (Aftab, 2005). The study shows that the unemployment, poverty and illiteracy are the contributing factors that push the young individuals towards militant organisation. The families who are poor and have fewer resources put severe pressure on their young male members to earn money and they do not sustain that pressure and easily lose hope and therefore decide to join the militant groups. Poverty has emerged as the important cause of militant religious extremism in Pakistan. Aristotle asserts poverty as the mother of revolution and crime (Sabine, G. H., 2007). The tribal areas of Pakistan are badly governed and the level of poverty is very high as compared to the central Punjab. Poverty is directly related with violent religious extremism in the country. Shinwari’s study on FATA is an excellent work on the historical evolution of the administrative system in the tribal areas. Shinwari claims in her research that FATA is the most backward region in Pakistan, with 60 percent of the population living below the poverty line. Per capita public expenditure in the region is, according to his finding, one-third of the national average. Employment opportunities are limited, and the main sectors of employment are agriculture, transport, (generally illegal) cross-border trade, small businesses, and arms and drug trafficking. Shinwari further states poverty and lack of opportunity as a contributing factor towards growing militancy in FATA, and advocates "local" solutions—conflict mediation through the traditional Jirga mechanism, and strengthening of the fledgling local government system, which was established in FATA in 2002, but was wound up there and elsewhere in the country in 2010 and there seems to be little urgency by the government to revive that, despite the Supreme Court's none-too-subtle cxi

Systematic Diagram of Militant Religious Extremism in Pakistan reminder. The study is primarily a sociological one, and incorporates the results of an extensive survey in the region which questioned the residents on their perception of societal change, and their vision for the region (Aftab, 2008). Between November 2015 and March 2016, the researcher conducted a comprehensive survey on the causes of militant religious extremism in Pakistan. The respondents are highly educated and the data is circulated in different cities of the Pakistan. The purpose of the survey was to explore the trends and levels of militant religious extremism in Pakistan. 3.5 Survey on causes of Militant religion extremism in Pakistan Population Sample Table No 02 Cumulative Percent Frequency Percent Valid Percent

Valid University Professors, 50 25.0 25.0 Doctors, Civil servants 25.0 University students 50 25.0 50.0 Madrassas students 25.0 Market traders, Shop keepers 50 25.0 25.0 75.0 Total 25.0 50 25.0 100.0 100.0 200 100.0

Table No 03 Qualification Frequency Percent Valid Percent Cumulative Percent

Valid 23 years 19 9.5 9.5 9.5

18 years 65 32.5 32.5 42.0 16 years 28 14.0 14.0 56.0 14 years 57 28.5 28.5 84.5 12 years 25 12.5 12.5 97.0 10 years 4 2.0 2.0 99.0 Under matric Total 2 1.0 1.0 100.0

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200 100.0 100.0

Figure No 04

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Figure No 05

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Figure No 07

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Figure No 09

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Figure No 10

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Figure No 11

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Figure No 12

Who is responsible for Militant Mind set?

Figure No 13

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Figure No 14

Figure No 15

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Figure No 16

Figure No 17

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Figure No 18

Figure No 19

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3.6 Explanation of the Survey The purpose of the survey was to explore the trends and levels of militants religious extremism in Pakistan at the societal level. The researcher prepared a questioner, with thirteen close ended questions for the survey. The survey respondents are represented from different regions and economic backgrounds that were not fully proportional to the size of the population, both in terms of regions and economic background. An effort was also made to ensure representation of the respondents from different age group, literacy levels and status of employment. The analysis also takes into account, albeit briefly, the ideological, political and religious sensitivities that have remained associated with the Pakistani people’s belief and views as core elements of social learning and which have influenced their thinking. 3.7 External Reasons Sectarian and ethnic conflicts, International intervention in politics, foreign attacks on Muslim countries, Kashmir issue and the post-soviet era and the new chapter of 9/11 all are the major developments in the promotion of militancy and militant religious extremism in the country. Kashmir, Chechnya, Bosnia-Herzegovina, Palestine, Kosovo, Iraq, Syria, Lebanon, Egypt, etc. all are seen as full of human tragedies and many Muslim have the opinion that all these sufferings of the Muslim world are only due to the West. USA attack on Iraq proves that America has no regard for Muslims. Abbas asserts “international political factors as key causes behind Muslim radicalism, particularly in Eurasia. Most of the Muslims, including those in Pakistan, are susceptible to a widespread perception that frames all these issues as a war against Islam and victimization of followers of the religion” (Abbas, 2005). Kashmir issue is the most important issue between Pak-India relations. The killing and brutalities of the Indian army against Kashmiris boost the feelings of ‘Jihad’ among the religious community of the Pakistan. In 1948 many religious Ullema and scholars issued fatwas for jihad in Kashmir and in Khyber Pakhtunkhwa (NWFP) many voluntaries took part in Kashmir Jihad on the request of their religious scholars. In Friday Prayer, religious scholars always try to boost the feeling of Jihad among the Pakistani Muslims on explaining the brutalities of the Indians on Kashmiris. “The Kashmir-focused militant groups have contributed substantially in radicalizing the people in the name of jihad against India and recruiting them for that purpose. Some of their splinter groups and, individuals who joined other militant groups are significant factors in the violence being perpetrated against the Pakistani state and society (Rana, 2005). The Kashmir-focused groups have significantly participated in progressing the people for the sake of Jihad against India as well as hiring them for that purpose. Such individuals and people became the major factors in executing violence against Pakistani state and society) In 1979, the soviet invasion in Afghanistan was the golden period to exploit the people on the basis of jihad and Islam. states the Afghan jihad as a reason for propagating militant groups in Pakistan and developing a mind-set in which “the most militarized entities were also the most cxxii

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useful, which shifted the emphasis towards a more martial ideology of an exclusionary Sunni state, much in the mould of Iran as a Shia one. Moreover, this gave the birth of new version of Islam among the youth which is based on violent means. The Kashmir and Afghan Jihad was not limited to India and Afghanistan but also had the drastic effects on society and economy of the country. Gen. Zia policy of Islamization proved strategically beneficial for generating the strong feelings of ‘jihad’ which gained momentum during the Soviet-Afghan war. Thousands of recruits from Pakistan, mainly from religious seminaries and refugee camps, were trained and sent to Afghanistan to fight against the Soviet forces. Likewise, a new brand of media was promoted to spread the message of jihad and to attract human and financial resources for the cause (Talbot, 1988). This trend remain continued after the dismemberment of the Soviet Union, and young students from religious madrassas, particularly those madrassas who are located in FATA and southern Punjab , kept joining the militant groups in Afghanistan and Pakistan. Osama bin Laden had donated a substantial amount of money for this purpose and Jalaluddin Haqqani and Fazlur Rehman Khalil’s Harkatul Mujahedeen assumed the responsibility to train the new recruits from Pakistan on a short-term basis (Swami. P, 2011). This definitely, provided a very suitable environment for the mushroom growth of militant religious extremism in the religious community of Pakistani society. Zia’s ‘pro jihad’ policy divided the nation on sectarian basis. There were the hundreds of sectarian conflicts that were reported in 1980’s and hundreds of people were killed in the name of religion. “Unrest caused “in the 1980s between the Sufis of Sindh, who followed a humanistic and spiritual branch of Islam, and the mainstream Sunni Muslims was typical of the heightened sectarian tensions caused by the religious emphasis of Zia's military regime (Talbot, 1988). It was the perfect environment and time when militant sectarian groups emerged in Punjab and proliferated in other parts of the country. 3.7.1 Role of Iran and Saudi Arab as External Reasons Saudi Arab and Iran both are the Islamic countries based on different sects of Islam. The Afghan jihad was promoted under the aid and assistant of Saudi Arab along with USA. In Afghan Jihad, the foreign militants along with some Arab militants initiate the jihad in Afghanistan and Pakistani militants and Jihadi groups also joined hand against Soviet Union. Shared goals, common training camps, financial and operational interdependence, and common fighting fronts in Afghanistan had brought the Arab, Afghan and Pakistani militants closer. Similarly, transformation of many sectarian and other militant groups in Pakistan, including those focused on Kashmir, into global jihadist entities, adoption of violent Takftri ideology by some Pakistani groups, and later Pakistani militant and. sectarian groups' use of violence against the Pakistani state and people have been some of the consequences. The Arab countries particularly Saudi Arab along with the help of different organisations established a network of charity and welfare organisations to all over the country and the purpose was to adopt the Saudi version of Islam. These organisations also helped the families whose male members were engaged in Jihad or died during the Jihad. In the poor and backword areas of the Pakistan, one can easily exploit the poor masses and the slogan of Jihad can serve the best tool in the recruitment of the Jihadism. Furthermore, theses charity organisations are involved into the propagation of Saudi Wahabi ideology along with the concept of Jihad Afghanistan and Pakistan. In Saudi government, different NGO’S and organisations encouraged the cxxiii

Systematic Diagram of Militant Religious Extremism in Pakistan establishment of Wahhabi Madrassas in Afghanistan and Pakistan. Besides encouraging and promoting the Wahhabi ideologies these madrassas served three other purposes. First of them is “channelizing recruits for Jihad” and the other is “breeding hatred against the West” while the last one is advocating an Islamic revolution not only in Muslim countries but also across the globe (Rana, 2011). It was after the withdrawal of soviet forces the Post-Soviet Afghanistan was in the hand of Taliban and Al-Qaida. Taliban emerged as the ruler of the Afghanistan which was the direct result of the soviet withdrawal from the Afghanistan. They immediately reformed the political system of Afghanistan and tried to establish the Islamic concept of governance in the country. Under the leadership of Mullah Omer they panned an agenda: to restore peace, disarm the population, enforce Shariah, and defend Islam in Afghanistan. The Taliban rule in Afghanistan had strongly affected their Pakistani fellow seminary students, militants and supporters and they started copying it two years after Taliban gained control of Kabul (Rana, 2011). In 1998, Mullah Muhammad Rahim was the first who formed Tehrik-e-Taliban in Orakzai Agency which was based on the same structure of the Afghani Taliban system of governance. Until, 2001, the Taliban of Afghanistan and Pakistani Taliban both had the major focus on Afghanistan. They wanted to establish the true Islamic state Likewise the periods of Islamic Caliphs as are portrayed in Islamic books. The 9/ 11 terror attacks changed the whole scenario of the world politics. Pakistan was pressurised to support USA in the war against terror. USA attacks on Afghanistan started the new chapter of violence and terrorism. The war on terror has directly and indirectly contributed towards the people either adopting extreme views themselves or supporting those who held such views (Rana, 2011).The war on terror has the drastic effects in the promotion of militant religious extremism in the country. People see this war as a war against Islam and Muslims. The researcher conducted a specific survey with 100respondents who are teaching at the university level in the famous Universities of Pakistan in 2016, and collected the result on the basis of the questionnaires. Around 74 per-cent teachers have the opinion that Pakistan should not be a part of global war in terror. Only 18percent are agreed that Pakistan should be part of the global war on terror and 8 per-cent are neutral. Most of the people are poor and illiterate in the country. They believe in conspiracies theories. The religious scholars preach illiterate people that USA is involved in all the miseries of the Muslim world. There is a general perception among the masses that America is the enemy of Islam and wants to capture the resources of the Islamic countries. People are far away from the reality and they have less knowledge to understand the world politics. Religious scholars make public opinion which is against USA. A comprehensive charter of demands issued by 30 leading religious scholars, most of them Deobandis, had suggested in February 2008 that then President Gen Pervez Musharraf should step down to save the country from suicide attacks and the prevailing turmoil. They had advised Musharraf to be bold enough not to see 'extremists' through American eyes (Arshad, 2015).

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3.8 Political and Radical Manifestations Of Religious Discourse In Pakistan 3.8.1 The Larger Religious Discourse Large religious discourse means availability of the different religious discourses in the country. The composition of the Pakistani society is heterogeneous. The society is divided in to different sects on the basis of religion. The country is full of sectarian religious madrassas along with some government madrassas. Different religious and non-religious political organisations and militant groups are present in the country. All the madrassas have their own religious syllabus according to the suitability of their religious school of thought. Moreover, madrassas are mainly represents their own specific school of thought as compared to Islam. Some Madrassas work under the supervision of Saudi and Irani government to disseminate the knowledge of their specifics school of thoughts. Saudi’s represents the Wahhabi school of thought and Iran represents the Shia school of thought. In addition, some political parties, militant organizations, sectarian groups are also attach with the madrassas and use the madrassas for their own political interest. There are the four objectives of the Madrassas. First, is to Islamise the country according to the teachings of their specific sect. Second is the establishment of the Islamic government i.e. system of caliphate. Third, is to implement the Islamic laws and punishments by force in the Islamic state of Pakistan. Ironically which are more sectarian as compared to Islamic? Fourth, is to preach the specific sectarian ideology, so that all the people turn themselves in to their specific version of Islam. Almost all the madrassas are linked with militant or sectarian groups and have the political roots in the establishment of these madrassas. There are the many religious parties who have the ethnic and sectarian ethos in their manifestations and are actively proclaiming their ethnic ideologies in the country. Some political religious parties has the sectarian names and represents the specific sect like Jamaat-e-Islami (JI), TehrikNifaz-e-Fiqa-e-Jafaria, Jamiat Ulema-e-Islam (JU1), Jamiat-e-Ahl-e-Hadith, and Jamiat Ulema-e-Pakistan (JUP), etc (Rana, 2011). These political parties are working for the fulfilment of their sectarian goals. These political parties have the established madrassas, which they used for their political purposes. These political parties represent the specific school of thought and have chain of madrassas in the country. They have the set establish sectarian ideologies and have the funding network in whole of the country. These political parties divide the nation on the basis of sectarian grounds because the possibility of their political success lays behind the sectarian vote banks. “Some of them—such as Jamaatud Daawa, the Khilafah movement, Hizbut Tehrir and Al- Muhajiroon— consider that democracy is an idea contrary to Islamic principles of governance and want to replace it with their own version of Shariah. Sortie groups such as TanzeemulIkhwan and Tanzeem-e-Islami believe that Shariah cannot be introduced in its entirety through the democratic electoral process and considers the use of force to achieve power as an alternative” (Rana, 2008). These religious organizations have the militant tendencies but the dominant methodology is to change the existing political system through Islamic revolution. This approach is different to the political parties approach because political parties believe in evolution and religious organisations believe in revolution. The large religious discourse has the three shades, one is the religious political parties, second is the madrassas and the third is the religious organisations, which can be further divided into sub-categories.

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Systematic Diagram of Militant Religious Extremism in Pakistan

I. Sectarian outfits: Religious political parties have the sectarian agendas to promote the teaching of the specific sect and mostly they are involved in the agitation and spread the hate towards the sects of Islam. These religious parties are involved in violence and sectarian killings. Examples include Deobandi outfits Sipah-e-Sahaba Pakistan (SSP) and Lashkar-e-Jhangvi (LJ), Shia group Sipahj-eMohammad, and Barelvi groups Sunni Tehrik and Jamaat-e-Ahl-e-Sunnat (Rana, 2011). II. Religious-political parties: These religious political parties believe in the constitution of the country. These parties participate and contest the election. Although, these parties have the sectarian roots and religiously extremist political agendas but these parties take part in the elections, such as the JI, MarkaziJamiatAhl-e Hadith (MJAH) JUI, JUP, and Shia group Islami Tehrik. III. Non-political religious organizations: The non-political religious organisational that work under the supervisions of religious scholars and have the specific religious ideology and aim is to reform the society. These parties have the sectarian, ethnic and political affiliations. Such organizations include JamaatudDaawa, TanzeemulIkhwan, and Minhajul Quran. IV. Khilafah movements: These parties wants for Khilafah rule in Pakistan and do not believe in the constitution of Pakistan. Examples include HizbutTehrir and Tanzeem-e-Islami. V. Religious charities: religious charities groups are link with different militant, sectarian and ethnic organisations and have the sectarian agendas. Most of these came into being after a ban on militant groups in 2002. The banned groups changed their identities to avoid government sanctions. After the imposition of curbs, Al-Rehmat Trust became the cover name for Jaish-e-Muhammad and AlHilal Trust for Harkatul Mujahideen. Some charities were also affected by the ban because of their alleged links with terrorist groups; they also changed their names. Al-Rasheed Trust now operates as Al-Amin Trust and Al-Akhtar Trust as Azmat-ePakistan Foundation (Rana, 2011). VI. Student wings of religious parties: Religious, sectarian, ethnic, militant and political groups give the funding to the college and university students to establish their particular party student wing. These student wings are very active in sectarian politics and are present in almost every college and university in the Pakistan. for example jamate-islami student wing is…..Jamiyat..etc. Religious educational organizations/madrassas: In Pakistan every madrassa has the specific syllabus and mode of teachings and examination. “The

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Systematic Diagram of Militant Religious Extremism in Pakistan

Deobandi sect manages the highest number of madrassas, 8,199, followed by 1,952 Barelvi madrassas” (Arshad, 2015). VII. Militant groups: Militant groups are basically the fragments of the political religious parties and highly involved in jihad either in Kashmir or Afghanistan. These groups are also involved in sectarian killings, and religious conflicts. “These include the banned Jaish-e-Muhammad, Harkatul Mujahideen, Al-Badar Mujahideen and Lashkar-e-Taiba” (Arshad, 2015).

Map No 01

FATA Development Authority » Interactive Map

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Systematic Diagram of Militant Religious Extremism in Pakistan

https://www.google.com.pk/search?q=FATA+map&tbm=isch&imgil=2OJmIVrEb8aKwM%253A%253B TMjnyrGUZuZ9cM%253Bhttp%25253A%25252F%25252Ffatada.gov.pk%25252Finteractive-map- offata%25252F&source=iu&pf=m&fir=2OJmIVrEb8aKwM%253A%252CTMjnyrGUZuZ9cM%252C_&us g=__hu4m8OQYzKE362eeJhXn5VxMLbI%3D&biw=1517&bih=652&dpr=0.9&ved=0ahUKEwilpqLszL POAhXERY8KHbalD0oQyjcILA&ei=_WmpV-WzH8SLvQS2y77QBA#imgrc=2OJmIVrEb8aKwM%3A

3.9 Pakistani Taliban After the 9/11, Islamic extremist group or Pakistani Taliban emerged in the FATA region of the Pakistan. Their aim is to support the Afghani Taliban and provide all types of help. But, later on Pakistani Taliban involved in the islamisation of the

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Systematic Diagram of Militant Religious Extremism in Pakistan

FATA. Pakistani Taliban’s are basically belongs to the Deobandi sect of Islam and have the sectarian roots. After, the passage of time many other militants groups and organisations fall in the same groups. Initially, people think that Pakistani Taliban’s are the fragment of the Afghani Taliban but later on it proves to be false. They have the strong religious links but they have the different ideologies. Afghani Taliban’s have the international ideology while the Pakistani Taliban’s are restricted only to Pakistan. Different militant groups join hand for the sake of common objectives irrespective of their sect. Examples include Ansarul Islam, a Bkrelvi- dominated organization in Khyber Agency, and Shah Khalid Group, a Salafi outfit in Mohmand Agency of FATA (Arshad, 2015). 3.10 Punjabi Taliban The militant outfits which have not the Pashtuns origin are generally referred as ‘Punjabi Taliban’. The militants groups of southern Punjab and the whole province of the Punjab are also referred as Punjabi Taliban. Punjab is the most populous province of the Pakistan and has the highly fertile land. Punjab is ethnically divided in to three major regions manly, Potohar region, Central Punjab and Southern Punjab. In the Soviet-Afghan war, the Afghan Mujahedeen used the term ‘Punjabi Mujahedeen’ to refer to militants from mainland Pakistan. When Pakistani groups started contributing to the insurgency in Indian-occupied Kashmir, they were referred to as ‘Afghan Mujahedeen’, although most of the militants were from the Punjab and Khyber Pakhtunkhwa provinces In 2011, around 232 religious organizations and militant groups were operating in Pakistan. In 1947, only six religious parties were active—the Jamiat Ulema-eIslam (JUI), Jamaat-e-Islami (JI), Tehrik-e-Ahrar (TA), Khaksar Tehrik, Jamaat-eAhl-e-Hadith (JA) and Shia Poetical Party (SPP). In 1948, the Jamiat Ulema-ePakistan (JUP), representing the Barelvi school of thought, emerged. The proliferation of religious organizations in Pakistan started in the 1970s and reached its peak during the Soviet-Afghan war in the 1980s. The total number of irreligious organizations in Pakistan had reached 30 until 1979, including seven from the Deobandi school of thought, five subscribing to Barelvi and four each to Ahl-e-Hadith and Shia beliefs, while three groups that were either splinters of or influenced by the JI had also surfaced. In the 1980s, a sharp increase in the growth of religious organizations was observed and their number rose to 239 by 2002. Among the 239, as many as 21 parties participated in electoral politics, 148 worked purely on sectarian agendas, 24 were associated with militant had, 12 groups sought establishment of a caliphate system in the: country and did not believe in the democratic dispensation, 18 were missionary in nature—focused mainly on preaching their sectarian thoughts—while 10 operated as charities (Rana, 2003). “Until 2011 the total number of religious organizations, their sub-or splinter groups, and militant groups was 232. Of these, 29 were sectarian groups, 102 militant groups—including those focused on Kashmir, the Taliban, Punjabi Taliban and foreign groups and factions—and 34 religious organizations focused on education and other purposes” (Rana, 2003). In Punjab more than hundred religious organisations are operating along with their main offices. The capital of Punjab is Lahore and many militant religious organisations main office is also in Lahore. It is the only city in the whole of South Asia where at least 71 religious organizations operate. Multan is the second major hub in the province where 18 religious organizations have their headquarters. Kashmir and Khyber Pakhtunkhwa follow the trend with 48 and 43, respectively, but figures for these two regions also include small militant groups and cxxix

Systematic Diagram of Militant Religious Extremism in Pakistan

Pakistani Taliban factions. If these are not counted the strength of religious organizations in the two regions is quite low. In Sindh, most of the religious organizations have their headquarters in Karachi, mainly because of the ethnic diversity, and social and cultural landscape of the city and because the city is the financial capital of the country and a major donation base for religious organizations (Rana, 2003). 3.11 Religious-political Parties: Agendas & Objectives The agenda and objectives of the religious political parties are to enforce Islam in the Islamic republic of Pakistan. Before the partition of the subcontinent the religious parties are against the Quaid-e-Azam and freedom movement. Maulana Madodi considered the creation of Pakistan is equal to beast and to cast a vote for Muslim League is haram(illegal). Maluna Abdul Kalam Azad had the similar views that Pakistan would be a failed state. But, soon after the partition religious parties demanded that the creation of Pakistan is in the name of Islam and we religious clergies are the real ruler of the Pakistan and they started agitation and propaganda politics in the name of Islam. These political parties started the movements of religious- socialisation of the masses. The aim of the religious –socialisation was to gain the self-political interest. These political parties demanded the enforcement of Islam in the whole of the country. The enforcement of divine law is the common agenda in the manifestos of all religious- political parties. Their primary objectives also include plans for economic, political, constitutional and foreign policy reform. But their emphasis is on complete Islamization of the state and society. Many of these parties advocate reforms but remain silent on how those would be translated into policy. Many of their recommendations have tremendous commonalities and at times it would be difficult to tell one organization's manifesto apart from that of another if the organization's name was not printed in the document (Rana, 2003). The mainstream political parties in the country also share many objectives of the religious- political parties. The Pakistan Muslim League promised in its manifesto that it would turn the country into a modern ideological Islamic State. Tehrik-e-Insaf s statement of objectives focuses on ways of making Pakistan an ideal Islamic state. The Pakistan People's Party (PPP) says “Islam is our way” (Arshad, 2015). Although, all the political parties either consider as left wing parties are right wings parties uses religion but religious parties consider that the other political parties are not the protectors of Islam and only the religious parties are the real protector of the Islam and the Islamic ideology of Pakistan. These political parties have the strict check in the constitution of the Pakistan and generally suspicious that political leadership want to turn Pakistan as a secular state. The proliferation of religious organizations usually occurs on account of different interpretations of religious ordains along sectarian lines. For instance, when the JUI says that no law could be made against the Quran and Sunnah, it seeks to confine legislation within the Hanafi framework. The JUI claims that the state must follow the majority's faith in its legislative function. Other sects want political protection and endorsement of their respective religious ideas. Most of these religious parties believe that parliament should only identify the areas where Sharia legislation is required. They do not envisage a role for parliament beyond that nor are they clear on what role it will play after Islamization of the constitution and legislation is accomplished (Rana, 2003).

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Systematic Diagram of Militant Religious Extremism in Pakistan

The commonalities in the agendas of religious-political parties enable them to join hands to strive for their shared goals. In 1952, in an early demonstration of joint action to pursue common objectives, religious scholars from all sects developed a consensus on an Islamic constitutional framework consisting of 22 points. The framework later provided the fundamental principles to all religious organizations operating in Pakistan and their manifestos cantered on the same 22 points. The framework emphasized supremacy of 'divine' laws and declared that the state must not make laws contrary to Shariah. Later, any of the clauses from the same framework were included in the Constitution of 1973. The second major consensus among religious-political parties emerged in 1976, when all of them joined hands to from an alliance with the opposition parties in order to topple the government of Prime Minister Zulfiqar Ali Bhutto and enforce Shariah the country. The movement resulted in imposition of martial law in the country and paved the way for Gen Zia ul Haq's Islamization drive. The third major unison occurred in 2000 when religious-political parties formed an electoral alliance, called the Muttahida Majlis-e-Amal (MMA). In 2002, the MMA won 65 seats in the National Assembly, formed the government in the North West Frontier Province (since renamed as Khyber Pakhtunkhwa) and was part of the ruling coalition in Balochistan (Rana, 2003). Although, all the religious political parties have the clear sectarian and religious differences to one another but they combine to pressurised the government in the name of Islam. Their alliance is for a very short time not for the sectarian differences but for the political differences in the game of power struggle. 3.12 Militant and Sectarian Manifestations The militant groups are present in all over the country. No part of the country is safe from the attacks of militant and sectarian groups. After the 9/11 the wave of militant attacks increases to the civilians and state institutions. The carpet bombing and drone attacks in Afghanistan compels the militant groups to take refuge in the northern areas of the Pakistan. The religious extremist militant groups are widely networked across the country with major pockets in FATA, South Punjab and Karachi, where they have their bases and infrastructure for recruitment, indoctrination and militant training. These three pockets form a triad of militancy, which has been causing tremendous loss of life and property (Arshad, 2015). 3.13 Security threats and Challenges due to militants and sectarian groups The sectarian and militant groups are posing a serious threat to Pakistan’s internal security, particularly at twelve levels. I. They are corroding the society. II. They are challenging the writ of the state III. They are imposing a threat to the national security of the country IV. They are promoting the culture of violence in the name of religion V. They are promoting the sectarian violence VI. They are destroying the schools and national asset of the country VII. They are waging the war against the Pakistani army VIII. They are dividing the nation in the name of religion cxxxi

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IX. They are putting the threat to the democracy X. They are weakening the state institutions XI. They are promoting the culture of militancy XII. They are destroying the peace and harmony of the society Militant and sectarian groups have the external implications also which are more drastic towards its external security. The sectarian and militant groups are posing a serious threat to Pakistan’s external security, particularly at nine levels. I. They are damaging the strategical interest of the country II. They are creating the regional hostility III. They are destroying the status and prestige of the country IV. They are creating a bad name for the country V. They are restricting the role of foreign investment VI. They are closing the doors of development VII. They are destroying the international message of the Islam VIII. They are destroying the tourist industry IX. They are making the state vulnerable for foreign attacks Internal and external security threats make the country in a vulnerable situation. The state has the power and resources to root out these militant and sectarian groups. Need of the time is to adopt the consistent policy and the following steps. I. Careful strategic planning II. Cut short the supply of funding’s III. Severe punishments mainly death penalties to the culprits IV. Comprehensive and consistent polices V. Public support VI. Complete ban on sectarian religious literature VII. No use of sectarian religious ethos in politics VIII. Stoppage of arm supply IX. Stoppage of foreign interventions Dozens of local Taliban groups have emerged in FATA and Khyber Pakhtunkhwa. Haqqani Madrassa, the base camp of Jalaluddin Haqqani, in Miranshah, North Waziristan, was sealed in November 2001 soon after the USled forces invaded Afghanistan, but the If aqqani Network is still operational and has remained a prime target of US drone attacks for providing human resources to the Afghan Taliban. Two of Jalaluddin's sons, Nasiruddin and Badruddin, currently head the 'military' wing of the Haqqani Network, whereas another son, Sirajuddin Haqqani, leads the overall network (Yousufzai, 2009). Established in December 2007, the Tehrik-e-Taliban Pakistan (TTP) pursues the agenda of liberating Afghanistan from foreign

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Systematic Diagram of Militant Religious Extremism in Pakistan forces, targeting Pakistani security forces and pursuing 'Talibanization' in Pakistan, particularly in FATA and Khyber Pakhtunkhwa. Having close links with Al Qaeda, the TTP has been exceptionally brutal towards the local tribesmen, political leaders and Pakistani security forces personnel. The TJTP has even been targeting those Pakistani Taliban and militant groups that did not join its fight against the Pakistani security forces (Rana, 2003). Several other religiously motivated organizations are also operating in FATA and Khyber Pakhtunkhwa with agendas ranging from militant and sectarian to enforcement of Shariah. Clear categorization of these groups has become difficult, especially after the emergence of Pakistani Taliban groups across FATA and the Provincially Administered Tribal Areas (PATA) of the Khyber Pakhtunkhwa province as well as their spread into the settled areas of the province. Groups affiliated with religious-political parties and militant organizations originating from mainland Pakistan—such as the H, JUI, Jaish-e-Muhammad, Sipahe-Sahaba and Lashkar-e-Jhangvi— are easier to identify and work alongside Pakistani Taliban groups. There is a thin line of distinction between Taliban and other militant groups in FATA who seek imposition of Shariah. Besides the Taliban iq Pakistan, who associate with their namesakes in Afghanistan, some militant groups in FATA and PATA are also fighting government and allied forces in Afghanistan but do not call themselves Taliban. These include the Jamaatud Daawa Quran wal Sunnat—the oldest militant group in FATA's Bajaur tribal region and Afghanistan's Kunar province—and groups affiliated with Hizb-e-Islami, such as Al-Badar Mujahideen. There are some groups, which focus on enforcement of Shariah, such as the Tehrik-e-Nifaz-e-Shariat-e-Muhammadi (TNSM), Lashkar-eIslam and Ansarul Islam. Although Pakistani Taliban groups are also divided along tribal, ethnic, ideological and sectarian lines, they share the common agenda of militancy in Afghanistan. Some have exclusively focused on targeting Pakistan institutions, security forces personnel and Pakistanis in general (Rana, 2003). However, despite the government's repeated bans on jihadi and sectarian groups, they are becoming more active and defiant in other regions as well, particularly in Punjab, and in Quetta and Karachi. For instance, after two consecutive bans Maulana Masood Azhar's Jaish-e- Muhammad (JM) still operates after changing its name to Al-Rehmat Trust. After the first ban in January 2002, Jaish-e-Muhammad continued its activities as Tehrik Khuddamul Islam. The government banned the new outfit in November 2003 and it started to operate as Al-Rehmat Trust, a charity organization headed by Mufti Rauf Asghar. The group also stands proscribed by the government of Azad Kashmir, the Pakistan-administered part of Kashmir. Its breakaway faction Jamatul Furqan or Al-Furqan Trust is active in Rawalpindi district and its peripheries (Rana, 2003). Another Kashmir-centric jihadi welfare organization Jamaatud Daawa, led by Hafiz Muhammad Saeed, was banned by the Pakistani government following the November 2008 Mumbai attacks. The network of Jamaatud Daawa and its militant wing Lashkar-e-Taiba are intact and operational in Pakistan. Similarly, Lashkar-eJhangvi, the new face of a Deobandi sectarian militant group Sipah-e-Sahaba, founded by Maulana Azam Tariq in Jhang district of Punjab, had become increasingly active in terrorist activities inside Pakistan; factions of the group are active in Punjab, Karachi, and Quetta. It has actually been transformed into a violent militant group from a sectarian outfit after it aligned itself with Al Qaeda and Taliban groups in

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Systematic Diagram of Militant Religious Extremism in Pakistan

Afghanistan and FATA. Lashkar-e-Jhangvi is one of seven militant groups who have become active in FATA after being banned by the Pakistani government. It has links with Taliban groups such as Tehrik-e-Taliban Pakistan and the Haqqani Network (Yousufzai, 2009). A media report in 2010 quoting intelligence sources claimed that around 17 banned terrorist organizations were active in the Punjab province but independent sources count more than 37 groups operating as Punjabi Taliban. Fourteen new terrorist cells have emerged apparently in reaction to Pakistan joining the war against terror, military operations in FATA and the 2007 security forces' Operation at Red Mosque in Islamabad. Most of these groups do not have any link with the existing militant or sectarian organizations and Have between five and 12 members each. These groups typically contacted the Pakistani Taliban in the tribal areas and offered their services as volunteers for jihad (Yousufzai, 2009).

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Tayyab, Q. M. (2001). Darul Uloom Deoband. Monthly AL-Jamia, 21.

Wickham, R. C. (2013). The Muslim Brotherhood Evolution of an Islamist Movement. New Jersey: Princeton University Press. Yousufazi, A. (2009). Talibanization: From Afghanistan to FATA, Swat and Pakistan.

Lahore: Nigarshat Publishers Chapter No.04

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PARTNERSHIP IN WAR ON TERROR AND MOUNTING MILITANT RELIGIONS EXTREMISM IN PAKISTAN

4.1 The Incident took place on 9/11

On September 11, 2001 the incident which is now know as 9/11 took place. 19 Arab hijacked four planes and hit two of these with World Trade Centre, New York, third with Pentagon and the fourth crashed in Pennsylvanian field killing more than 3000 people.(Rabbi,2001) The incident shocked the whole world. The lion was hit in its own den. Pain was amalgamated with anger and humiliation of being hit and attacked. USA wasted no time to identify the culprit. It was Osama Bin Laden, a guest terrorist of Taliban of Afghanistan. Before the incident of 9/11 Taliban of Afghanistan were getting worldwide attention as being savage who were hell bent upon to enforce medieval practices. 4.1.1 Whole world supported USA against Al Qaeda Hardly a newspaper missed a news about Taliban beating persons for shaving his beard, or punishing a women for going out without her Mahram or demolishing stone carved art of ancient times or closing girls school or executing inhuman punishments in public. Still the world could not imagine the magnitude of the devastation that Osama Bin Laden with the support of Taliban could inflict upon USA in particular and the world in large. NATO’s Article 5 was invoked according to which attack on one member state would be considered as attack on all and a united front would be opened against the enemy (Khalid, 2015). The whole world supported USA and condemned the incident. The support which USA got from world community was highly predictable. Nobody could afford to support a savage people against the country largely recognized as the sole super power. USA hurriedly got passed resolution from United Nations Security Council and its General Assembly on the very next day of 9/11 envisaging global cooperation against terrorism and declaring Al Qaeda a terrorist organization and enemy of world peace. United Nations Organization passed two more resolutions on 28th September 2001 which legalized USA’s (along with its allies) attack on Afghanistan as well as other global measure to combat terrorism. The resolutions were backed by all countries except Afghanistan (Ahmed, 2013). 4.1.2 Pakistan came under immense international pressure Policy makers in USA knew very well about the whole episode of USSR defeat in Afghanistan. At that time USA with the help of Pakistan created Afghan Mujahedeen to defeat USSR. After withdrawal of USSR from Afghanistan, Taliban (earlier Mujahedeen) occupied Afghanistan and began to rule it according to their own version of Islam. USA could not neglect the fact that Pakistan was one of the three states (the other two were Saudi Arabia and United Arab Emirates) that recognized Taliban government in Islamic Emirates of Afghanistan in 1996 and that Pakistan had strong friendly relations with Taliban since Cold War (Safdar, 2014). Pakistan like all other countries condemned the incident of 9/11 but USA did not ask for help from Pakistan, it in fact gave Pakistan option to choose friends but with the consideration of consequences. USA minced no words to convey “you are either with us or against us” which means help us in all possible ways otherwise be ready for any consequences. (Ahmed, 2013)

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UNO had already permitted USA and allies to strike terrorists wherever they were found so Pakistan could well imagine the extent of repercussions of not supporting USA against Taliban. Dilemma of Pakistan was beyond imagination. It had been pursuing a policy of supporting Mujahedeen or Taliban for more than two decades in a hope to have friendly government in Afghanistan as it had always been afraid of being surrounded from two sides (with India (conventional enemy) on Eastern side and an unfriendly government at Kabul on Western side) (Paracha, 2016). Pakistan wanted to have its North Western side safe. Moreover, friendly Taliban could act as an additional infantry against India wherever required. 4.1.3 Pakistan became an ally of USA in its war against terrorism Taliban were friends of Pakistan whereas USA has imposed sanctions on Pakistan, first after nuclear tests in 1998 and then after military coup in 1999 (Safdar, 2013). In a free world with absolute independent foreign policy, there would be possibility that Pakistan would not be ready to sever its relations with Taliban. For Pakistan Taliban rule in Afghanistan was a support in time of need. Dilemma was not just limited to foreign policy of state it was extended to almost every citizen of Pakistan. As the government of Pakistan had itself created a narrative that Afghans were Pakistan's Muslim brethren’s and must be helped in time of need (and Pakistan did this during Cold War of 1979-1989 by embracing Afghan refugees) majority of Pakistanis were adamant to prove that 9/11 was just a drama of USA to punish Afghan Taliban (khan, 2009). Various conspiracy theories are still working that USA was in need of something to chastise Taliban. In proof they say that Jews working in World Trade Centre did not turn up on 11 September, 2001 (Usmani, 2011). Moreover the name of organization Al-Qaeda was never heard before. After 9/11 it was just appeared to satisfy the needs of the powerful. The culprit was America and poor Taliban were just victim of imperialism of a strong nation. In an attempt to resolve the crisis Pakistan sent two delegations to Taliban with the requests to handover Osama Bin Laden to USA but Taliban were adamant to go with their tradition of hospitality no matter what would be the results (Rabbi, 2001). Despite internal and external tough realities, General Pervez Musharaf took the hard decision of going with USA, and that too solely i.e. without taking into confidence political parties, civil society or any institution of the country. Parliament did not exist at that time and Musharaf did not bother to ask for input from politicians. On 19th September General Musharaf in his address to nation declared Pakistan as an ally of USA in its war against terrorism. He also tried to reason out the sudden U- turn of Pakistan regarding its policy towards Taliban by terming it necessary for (I) security measures for the nation (II) to meet financial crises (III) protecting tactical and defense assets of Pakistan (IV) getting help on Kashmir (Safdar, 2013). Adhoc-ism and subjectively in foreign policy cannot be projected well than Pakistan’s 180 degree reversal of Afghan policy after 9/11. Foreign Policy is generally well considered long term decisions reached at after identifying the country’s interests vis-à-vis other countries. Basic principles of foreign policy hardly change. But Pakistan did not take a ten day time to reverse its policy of two decades and that too without involvement of political forces at any level (Safdar, 2013). Even USA would not have expected that weaning Pakistan away from Taliban would be that easy and quick.

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Systematic Diagram of Militant Religious Extremism in Pakistan

No doubt pressure on Pakistan was immense. General Musharaf said in an interview in 2006 that US Deputy Secretary of State Richard Armitage said to the then military intelligence chief, “Be prepared to be bombed, be prepared to go back to the Stone Age” which Armitage immediately denied (Usmani, 2011). Richard Armitage handed over a list of 07 “nonnegotiable” demands of USA to Lt Gen Mehmood, the then Director General Inter-Services Intelligence of Pakistan. These demands were: I. To stop Al Qaeda operatives at its border and end all logistical support for Bin Laden. II. To give the US blanket over flight and and landing rights for all necessary military and intelligence operations; III. To provide territorial access to US and allied military intelligence and other personnel to conduct operation against Al-Qaeda; IV. To provide the United States with intelligence information; V. To continue to publicly condemn the terrorist acts; VI. To cut off all shipments of fuel to the Taliban and stop recruits from going into Afghanistan; and VII. If the evidence implicated bin Laden and Al-Qaeda and the Taliban continued to harbor them, to break relations with the Taliban government. (Rabbi, 2001 ) These demands were accepted without any objection. 4.1.4 USA led NATO Forces attacked Afghanistan On 7th October, 2001 USA with a formidable coalition attacked Afghanistan as Taliban refused to accept USA's demands to close alleged terrorists training camps, to handover Osama Bin Laden and Al Qaeda leadership to USA and to release all foreign nationals under detention in Afghanistan. Pakistan provided air space as well as air bases in Sindh and Baluchistan for attacks on Afghanistan (Ahmed, 2013). Taliban regime could not resist too long and fell down on 13 th November 2001 (Daily The News, 2001). Many members of Al Qaeda as well as Taliban were killed but top leadership of Al Qaeda Osama Bin Laden and of Taliban Mullah Omer hid themselves along with many others in border area of Pakistan-Afghanistan as well as in Tribal areas of Pakistan. From then onward a guerilla war has never stopped in the land of Afghanistan. The end seems to be nowhere after almost 14 years of the whole episode. 4.1.5 Merits of Pakistan's becoming an ally of USA After passing of many years it is not difficult to assess the merits and demerits of General Musharaf's decision of 19 September 2001. About merit of U-turn it can be said that a heavily sanctioned country got some relief as sanctions imposed after 1998 atomic tests and after 1999 military coup were lifted immediately. Pakistan’s suspended membership of common wealth was restored. Pakistan was no longer a pariah in the comity of nations. In June 2004 Bush government of USA assigned Pakistan the status of Major Non NATO Ally u/s 517 of Foreign Assistance Act of 1961 (Safdar, 2014). Not

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only sanctions were removed Pakistan was poured with US aid and donations. According to the Centre for Defense in pre 9/11 three years Pakistan Government received $9 million from US and in post three years $ 4.7 billion (Usmani, 2011). Aid package of nearly $1 billion was granted for border control and poverty alleviation. In June, 2003 US announced $3 billion assistance package to be provided in period of five years (i.e. from October 2004 to 2008) with 600 million yearly installments that would go almost evenly for economic growth and security alleviations (Rabbi, 2001). US wrote off 1 billion in debt of Pakistan (Ahmed, 2013). According to various estimates US aid volume during 2001-2008 is around $ 5.147 billion. Apart from this $80- $100 million each month was provided for coalition support fund. According to Fazal Rabbi size of classified financial aid may have exceeded $10 billion raising total aid package in first five years after 9/11 to around $20 billion (Rabbi, 2001). In March 2005 US authorized sale of 18 F-16 fighter jets to Pakistan (Ahmed, 2013). Moreover, Pakistan was given access to markets of European Union. Foreign direct and indirect investment increased many folds. Along with it debt payment schedules were reconsidered. In return Pakistan severed its relations with Taliban, provided land access for transportation of troops as well as logistics to US led NATO forces in their onward journey to Afghanistan. Air bases and naval bases were opened for US operations. Border security was enhanced to cut off supplies to Taliban as well as to prevent them from getting safe refuge in tribal areas of Pakistan (Musharraf, 2001). It deployed 80,000 to 120,000 soldiers on western border to contain the movement of Taliban (Ahmed, 2013). It helped USA in collecting intelligence to attack Al Qaeda and Taliban’s places of sanctuary and the list cannot be exhaustive. In the aftermath of attack on Indian Parliament in December, 2001 Pervez Musharaf Government banned eight terrorist and extremist groups (including Jaish-i- Mohammad, Sipha-i-Sahaba, Lashker-i-Jhangvi, Lashkar-i-Taiba, Tehrik-i-Nafaz-iShariat Mohammdi, Tehrik-i-Fiqa Jafriya, Sipah Mohammad and Harkat Ul Mujahedeen) and about 2000 activists were put under detention. In major crackdowns it sealed 624 offices of Jihadi groups. Assets of Jihadi outfits were frozen. But with banning these outfits did not die, instead they began to operate with other names (Rabbi, 2001). Pakistan not only provided intelligence against Taliban, it also handed over leaders as well activists of Al Qaeda and Taliban to USA. According to Pervaiz Musharaf Pakistan handed over 700 militants to USA during his rule (Musharraf, 2007). 4.2 Pakistan's troubles increased after becoming Ally of USA In spite of all its efforts to please USA, Pakistan failed to satisfy it and by March 2002 US military personnel were engaged directly in operations in the name of assisting Pakistan security forces in apprehending and eliminating Taliban and Al Qaeda (Ahmed, 2013). For safeguarding US interest, Pakistan had sacrificed many of its own perceived interests. The obvious example of this is Pakistan’s support for Bonn process under which government of Hamid Karzai came into being. The Karzai Government with its strong allegiance with Northern Alliance could hardly be termed friendly regime for Pakistan. Northern Alliance had a history of close ties with India. In power struggle of Northern Alliance with Taliban, Pakistan had always been with Taliban. Pakistan’s attempt to establish a moderate Taliban government in Kabul after fall of old Taliban regime was aborted by US. As a result cxlii

Systematic Diagram of Militant Religious Extremism in Pakistan

Pakistan has no other option except to support Karzai government and it pledged $100m aid to Afghanistan for reconstruction (Ahmed, 2013). 4.2.1 Pakistan became victim of terrorism Though Pakistan reaped the fruits of economic support of USA but it faced the repercussions of its policies immediately. The narrative of pan Islamism and Muslim brotherhood created by military establishment in 1980s and afterwards to address its security concerns began to backfire. General Musharaf’s policies to support USA were not supported by people of Pakistan. It was said that Musharraf was pushing Pakistan to the war of outsiders and that the war was fought for the benefit of USA. Legitimacy of War on Terror was challenged.

4.2.2 Militant Organizations began to target Pakistan After 9/11 militant organizations, born and thrived under State’s overt and covert support in 1980s, turned on Pakistan. The most important of militant organizations is Sipah Sihaba Pakistan (SSP) which was established in Jhang in 1985 to eliminate Shias. The organization was established with the support of General Zia. Other militant organizations like Leshker-e-Taiba, Leshker-e-Jhangvi, and Jesh-eMohammad were off shoots of SSP. SSP were involved in anti- Shia violence in 1980s and 1990s. Baitullah Mehsud the deceased head of Tehrik-i-Taliban Pakistan was originally from SSP. Leshkar-e-Jhangvi (LeJ), an anti-Shia organization, was established in Bukkhar (Southern Punjab). After 9/11 it sided with Taliban and Al Qaeda. With Tehrik-e-Taliban Pakistan it has been involved in terrorism with in Pakistan. Jesh-e-Mohammad, (JeM) another off shoot of SSP is basically working with Kashmiri Muhajideen for independence of Kashmir from India. India had to release its leader Masood Azhar when Indian Airline was hijacked by terrorists in 1999. JeM has links with Al Qaeda and Taliban. Leshkar-e-Taiba (LeT), also called Jamat ul Dawa, is an anti-Indian militant organization and is established in Muredkey (Punjab). India accused Leshkar-e-Taiba for involvement in Mumbai attacks of November 2008 (Khan, 2002, pp.155-56). Tehrik-e-Nifaz-e-Shariat Mohammadi (TNSM), another militant organization was established in 1989 in Dir (with Head Quarters in Bajure FATA) with the aims to enforce Sharia in Swat. In 1994 TNSM led an armed struggle for enforcement of Sharia but could not succeed. After US attack on Afghanistan it fought against US and NATO forces. The militant organizations increased unchecked as military establishment (Army and Inter- Services Intelligence) considered them as an asset during 1980s and 1990s, not only for defense of Pakistan (against rival India) but also for making Pakistan a regional power (Siddiqa, 2015). These organizations were helpful against India. In Afghanistan these were supporting Taliban for establishment of Sharia there. With Taliban in Afghanistan, Pakistan could rely on Afghanistan in time of need. Mujahedeen or militants from the entire world (especially from Central Asian countries Tajikistan, Turkmenistan, Uzbekistan and Saudi Arabia) gathered in Afghanistan to fight against USSR. A rich Arab Osama Bin Laden also contacted cxliii

Systematic Diagram of Militant Religious Extremism in Pakistan

Afghan Mujahedeen for assistance. He helped them and established himself in Afghanistan. After defeat of USSR the task was not achieved completely. Afghanistan was yet to be occupied by Taliban (Mujahedeen began to call themselves Taliban which literally means students). Afghanistan went to civil war as Taliban and Northern Alliance (of Afghan warlords) fought for power. Taliban came out as winner and established their government in 1996. Taliban along with foreign militants began the task of enforcing Sharia in Afghanistan and literally shook the world with their barbaric practices. They cut the hands of thieves, women were punished if they found roaming the streets without their Mehrams (close male relative), men were punished for shaving their beard, ancient statues of Buddha and other carvings were destroyed, girls schools were destroyed and women were confined to their houses (Das & Tata, 2003). Foreign militants established themselves in Afghanistan and Federally Administered Tribal Areas (FATA) of Pakistan during 1980s and 1990s. They married local tribal women. FATA (due to nonexistent of State control) became a Disney land for terrorists (Salman, 2012). In 2008 number of foreign fighters in FATA according to President Musharraf was 500-600, Prime Minister Gilani 1200, Interior Minister 8000, and Additional Chief Secretary of FATA 18,470. Among them were Saudis Uzbeks, Chechens, Egyptians, Yemenis, Algerians, Tunisians, Libyans, Iraqis, Jordanians and Chinese Uyghur. However at present the number of foreigners has reduced significantly due to Zarb-e-Azb (Operation that Pakistan Army has started in North Waziristan against militants) (Habib, 2001). Militant outfits increased in number and strengthen even after 9/11. The period of post 9/11 also saw in originating of another and the most dangerous militant outfits Tehrik-e-Taliban Pakistan (TTP). One of the basic reasons of creation of TTP was operation Lal Masjid in Islamabad. Tehrik-i-Taliban Pakistan (TTP) came into being on 13 December 2007 by a union of 40 militant leaders belonging to FATA, Frontier Regions and districts of Pakistan. Baitullah Mehsud was chosen emir of TTP, whereas Mullah Umar, head of Afghan Taliban at that time, became the supreme leader of the organization. The estimated size of the group is 30,000 to 35,000. The group belongs to Deobandi sect of Islam with anti-Shia leaning. Aim of the group was to enforce Islamic system in Pakistan and in the entire World, to fight imperialistic powers in Afghanistan and elsewhere in the World and to fight state of Pakistan and its army (Das & Tata, 2003). TTP became the most powerful organization in the sense that it rocked the country with suicide attacks. It is active in targeting official buildings, infrastructure, security forces, check posts, markets, Railway Tracks, Mosques of Bralivi, transmission line, Shia Mosques, Gas Pipelines, Schools etc. It targeted General Headquarter of Army in Rawalpindi. It was also accused of killing Benazir Bhutto, former Prime Minister of Pakistan. The aim of TTP is to refrain government of Pakistan from supporting USA, as well as prevent the government from taking any action against Taliban and Al Qaeda in Pakistan. The things were getting out of control. According to Shamshad Ahmed, Pakistan's former foreign secretary, Musharaf Government had to keep balance between US demands and expected backlash from militant outfits active in Pakistan (Ahmed, 2013). Bomb blasts, sectarian killings, kidnapping and violence broke all previous records. An environment of fear and uncertainty took the country in its grip. According to Dawn newspaper the human cost of War on Terror that Pakistan had borne from 2001 to 2011 was death of 35,000 people along with 3,000 security personnel (Usmani, 2011). These figures are not undisputed; Haider Iqbal estimated the same as 70,000 people and 8,000 soldiers. The total death toll is much more than deaths in four wars with India together (Haider, 2012).

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Systematic Diagram of Militant Religious Extremism in Pakistan

Pakistan has become number five in the list of most violent states and tenth in the list of most fragile states. The reason behind this hierarchy is the fact that 10,000 people killed in Pakistan in violent incidents in 2010 as compared to 7,123 in Afghanistan and 4,021 in Iraq (The Failed States Index 2010). Pakistan Military Institutions is the most organized and powerful institution of the Pakistan but its General Head Quarter was attacked in October, 2009. Widespread violence and fragile nature of internal security has made every person in Pakistan an easy target. Ruling elite move here and there in a caravan of security vehicles and during their movements roads close for general public. A clever militant leader can plan to blast bomb amid the crowd of vehicle gathered during such a route. Apart from indiscriminate killings, militancy is playing havoc with the psychology of people. People are living in a state of uncertainty. They don’t know while going out of their houses whether they would return alive. This situation is truer for KP where people are suffering more due to proximity of province to Afghanistan. 4.3 Enlightened Moderation Failed General Musharaf tried to control the situation by creating alternative narrative of Enlightened Moderation. On January 12, 2002 Musharaf gave a policy statement in which he pledged to root out militancy and to restore true image of Pakistan that is “forward looking and moderate Islamic state” (Daily Dawn, 2002). Musharaf in his article “A plea for Enlightened Moderation” of June, 2004 said that Islam could get its part glory only if Muslims would individually and socially uplift themselves (Musharraff, 2004). Moreover, he also gave the slogan of “Sab sy pehly Pakistan” in an attempt to break from the past slogan of pan Islamism and Afghan brotherhood. But Musharaf failed to check the onslaught of militancy in Pakistan with these slogans. 4.4 Pakistan is facing four kinds of militancy US-Pak partnership increased the proliferation of weapons as well as militancy. Pakistan is currently experiencing four kinds of militancy. I. Ethnic Militancy in Sindh where Pathans and Mohajars outfits are indulged in power game of capturing resources in the port city of Karachi. II. Separatist militancy in Baluchistan where Baloch Sardar with the help of foreign powers are in warfare with the state of Pakistan III. Sectarian militancy in which generally Sunni outfits attack Shias. It is spread in the whole country but southern and central Punjab, Karachi and Quetta are the flashpoints of sectarian militancy IV. Non State actors, these are militants who were once recruited by the state of Pakistan in its desperate attempts to keep regional balance of powers. These non-state actors have been active in Kashmir, Afghanistan and Pakistan (Khalid, 2015). War on Terrorism in the region resulted in increase in all kinds of militancy in Pakistan. There is increase in circulation of weapons and new militant ideologies were formed.

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Systematic Diagram of Militant Religious Extremism in Pakistan

4.4.1 Lal Masjid Operation and resultant backlash General Zia gave land to Maulana Abdullah to form two Madrassas Hafsa and Faridia with Lal Masjid located in Islamabad. Maulana's two sons, Abul Aziz and Abdul Rashid Ghazi were operating the mosque and madrassas. Female students of Jamia Hafsa occupied a children library in Islamabad on January 21, 2007 and demanded I. Islamic system should be enforced in the country II. Government should reconstruct the mosques that have been destroyed since 1992 (seven mosques have been destroyed as these were constructed illegally) III. Government should check vulgarity in the country ( The News, 2007) Government was ready to rebuild mosques but this did not check Lal Majid students from challenging writ of government. Students, both male and female, visited Abpara, a nearby market, in March 2007 and asked hair dressers and shopkeepers of videos to close their shops. But the most shocking incident was that they arrested a woman with her daughter, daughter in law and granddaughter and confined them in Jamia Hafsa as according to the students she was involved in business of prostitution. At this Abdul Rashid Ghazi said Islam orders elimination of evil by force and students did no wrong by arresting a prostitute (A Chronology of Lal Masjid Saga, 2007). This emboldened the students of Lal Masjid. Burqa clad women with sticks in their hands would protest on roads of Islamabad for implementation of Sharia in the country. When Police arrested some teachers and students of Lal Masjid, the students arrested four policemen. Not only this, they established their own sharia Court within Lal Masjid and Maulana Abdul Aziz threatened to attack the country with terrorist attacks in case the government tried to close the court. On June 23, 2007, the students arrested nine people including seven Chinese citizens from a centre of acupuncture on the charges of prostitution. The people were released after protest from China (A Chronology of Lal Masjid Saga, 2007). The government became the target of criticism and humiliation as it was failing to establish its writ in its own capital. General Musharraf government started military operation in Lal Majid in July 2007 in which many students and teachers, including Ghazi Abdul Rashid, were killed. But Pakistan had to pay a heavy price for this operation. TTP was established after Lal Masjid siege. Attacks on police, and security forces increased many folds. In terrorist and suicide attacks of 2008 alone, 2267 Pakistanis lost their lives. In March 2009 Islamabad police station was attacked. In the same month Police training academy in Lahore was attacked. General Headquarters of army in Raswalpindi became target of Terrorist attacks on 10 October 2009 when ten militants with suicide jacket attacked GHQ and kept it under their siege for hours. This was again a big humiliation for Pakistan as Pakistan Army is the seventh largest Amy in the world and commodes were held by 10 terrorists for hours (Daily Dawn, 2002).

Map No 02 Capital of Pakistan: Islamabad

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Systematic Diagram of Militant Religious Extremism in Pakistan

Source: https://www.google.com.vn/search?q=pakistan+map&source=lnms&tbm=isch&sa=X&ved=0ahU KEwiK7oGCqbvOAhXJHpQKHa7IDJEQ_AUICCgB#tbm=isch&q=pakistan++showing+islamab ad+map&imgrc=6thbwz_pZnHpgM%3A

4.4.2 Tehrik-i-Nafaz-i-Shariat-i-Mohammadi reactivated Another important phenomenon of that period was activities of Tehrik-iNafaz-i-Shariat-i- Mohammadi (TNSM) in Swat. TNSM was inactive for some time after its banning by Musharraf government in December 2000 but it reappeared with full vigor after major Earthquake of October 8, 2005 which resulted in much destruction in Kashmir and Northern Areas. Its leaders

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Systematic Diagram of Militant Religious Extremism in Pakistan

Sufi Mohammad and his son in law Fazalullah led a strong campaign for enforcement of Sharia in Swat (a scenic city of Khyber Pakhtunkhwa) and spread their message through FM radio (as the organization established its own channels). They dismissed democratic system as unIslamic. TNSM campaigned for establishment of their own courts which according to it was an effort to bring Islamic Judicial System. Due to activities of TNSM, Swat was becoming hub of militancy and a sanctuary of Taliban. Government launched operation Rah-e-Haq in 2007 that ended in January 2008 but without much success (Habib, 2003). Awami National Party led Provincial Government signed a deal in April 2008 and another in May 2008 with TSNM to establish peace in the region. According to these deals Sufi Mohammad (who was in jail since 2002) was released. Taliban would not challenge writ of Pakistan government. Polio vaccination campaigns, barber shops and markets visited by women would not be attacked by Taliban. There would be no private militias. A fatwa was issued against attacking security forces. Moreover Taliban would denounce suicide attacks. Taliban of Swat would condemn robbery, theft and snatching and would help Pakistan government to investigate such incidents. Government was agreed to establish Sharia in Malakand Division, pay for compensation of losses during military operation and bring back army from Swat gradually and to review the cases of militants pending in courts (Habib, 2003). As these deals accepted demands of enforcement of Sharia in Malakand division, a militant commander Said Jamal declared that Sharia courts would be established in Swat to settle disputes. Seriousness of Taliban regarding peace deals could be judged from the fact that two girls schools were burnt hours before signing of this deal, and a policeman was short dead. As a result of this agreement Fazalullah was allowed to use FM radio. By entering into peace deal with Taliban, government endangered those policemen who had been fighting these militants tooth and nail. After peace deal 400 policemen resigned to avoid attacks by militants. The peace deal only emboldened Taliban who establishes a parallel system of administration by creating their own courts and enforcing punishments. Pakistan started another operation Rah-i-Nijat in 2009. During the operation local population of Swat withdrew from its area and Pakistan army entered Swat. This operation was successful as militants were either killed or fled from Swat (Habib, 2003). 4.4.3 Failure of Peace deals with militants Pakistan incurred the enmity of Taliban and religious militants. They were attacking Pakistan Government machinery as well as citizens of the state. The military has started many operations against the militants in Federal Administrative Tribal Area (FATA) but failed to root out militancy from the area. Peace deals were signed by the government with the militants to avoid seizures by militants. These Peace deals emboldened the militants resultantly their influence and control over FATA increased, and the writ of State lapsed. FATA is literally kept outside legal or constitutional frame work of Pakistan. No law or provision of constitution could apply on FATA until so expressed in that particular law or provision. Lawless area of FATA is considered heaven for the terrorists where militants would come to “to rest to recover, to replenish their revenues, to recruit and to hibernate” (Habib, 2003). In 2002 operation Meezan was started against militants of FATA with 80,000 troops being deployed there. It was first time that military went to FATA after independence in 1947. In March 2004 in village Kaloosha (near Wana, South Waziristan) military operation was launched but cxlviii

Systematic Diagram of Militant Religious Extremism in Pakistan military suffered heavily due to guerrilla war tactics of militants. Public criticism was another factor that led government to seek for peace agreement with militants (Pakistan Tribal Areas: Appeasing the Militants Asia Report, December 2006). Shakai Agreement was signed on March 27, 2004. As agreement was signed when government was in hot waters, it accepted to compensate for casualties as well as for collateral damages. Government promised to let Nek Muhammad (a militant head) as well as foreign militants live peacefully in Waziristan. In return Mujahedeen would not attack land and security forces of Pakistan and would not be part of any action in Afghanistan (Ilyas, 2004). But this agreement could not last even for two months as disagreement over registration of foreign militants and their surrender to government led Pakistan to restart operation on June 11, 2004. Nek Mohammad was killed by US led drone attack on June 19, 2004 (The News, 2014). The agreement only gave militants time to strengthen themselves. But government continued to adopt policies of appeasement and signed Sararogha peace deal in February 2005 with militant leader Baitullah Mehsud. The reason was that Baitullah Mehsud was helping Taliban and under his leadership militancy was spreading to Mehsud dominated areas of South Waziristan (before that only Ahmedzai Wazir Tribes of South Waziristan were under the influence and control of militants). To bring peace in Mehsud areas government signed Sararogha agreement (Shahid, 2005). According to this agreement past sins of Baitullah were forgiven. Baitullah and his followers would not attack government functionaries or official property. He would not support foreign militants and any culprit found would be handed over to government. But there was no clause regarding militant activities in Afghanistan or surrendering/registration of foreign fighters with government. The agreement got disputed when it emerged that money was paid to militants during negotiations (Habib, 2003). Militancy has spread from South Waziristan to North Waziristan by 2005 and the writ of the government was limited only to official buildings (Ghumman, 2006). Government in its attempt to establish peace in North Waziristan signed Miranshah peace accord on September 5, 2006 with Uthmanzai Wazirs. According to this deal militants would not I. attack government officials or property II. establish parallel administration III. involve in militant activities in Afghanistan Foreign militants (Al Qaeda militants) would either leave North Waziristan or would abide by this peace deal. In return Government would stop all operations against militants and release all captured individuals as well as vehicles and weapons. All newly established check posts on roads would be removed. All issues would resolve according to local traditions. This peace deal remained enforced till May 20, 2007. Government paid indefinite amount to the militants in the name of compensation. Al Qaeda and Taliban Commander (about 100 in number) were released (Habib, 2003). Government started operation Sirat-e-Mustaqeem against Lashkar-i-Islam, a militant organization though not linked with Tehrik-e-Taliban Pakistan, was involved in sectarian militancy. Law and order situation was getting worse due to activities of Lashkar-i-Islam. On June 21, 2008 it captured 16 Christians and operation was started there by military (Dawn.com, 2008). In the end a peace deal with the name of Khyber Agency Pact was signed. Like earlier deals militants assured neither to attack Pakistan officials nor establish parallel administration or

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Systematic Diagram of Militant Religious Extremism in Pakistan give refuge to foreigners. No propaganda against Pakistan, no training camps for operations against the state, no penetration of militants to Peshawar was assured. But this peace deal was also a failure as five Frontier Corps personnel were killed by militants on the day of signing of peace deal (Habib, 2009). All peace deals with militants proved unsuccessful and were followed by restarting of military operation against terrorists. There are various reasons of failure, for example Pakistan military entered into these deals from a position of weakness. Pakistan security forces were in danger of siege whenever such deals were signed. Resultantly militants were always given much freedom to work on a single assurance of not attacking security forces of Pakistan. As a result of peace agreements, militants established parallel system of administration like Sharia courts, taxation system etc. which was not acceptable to Pakistan (Habib, 2009). Second there are various militant organizations working in Pakistan. Ideologically all groups have consensus that Pakistan was fighting a war of USA and that they would fight USA in Afghanistan and if Pakistan would help USA against them, they would fight Pakistan forces as well (Habib, 2009). Despite this there is no hierarchical set up of militant organization. A peace deal with a militant group was not followed by other groups and attack on security forces continued which sabotaged peace deals. Third except Swat agreement with TNSM. all agreements were between military and militants. Neither political parties of Pakistan nor USA was taken on board. Due to this reason drone attacks by USA continued to target tribal areas of Pakistan. These attacks not only violated sovereignty of Pakistan but also exposed Pakistan’s inability to enforce peace in the area by stopping attacks. Fourth, peace deals mainly focused on assurance from militants not to attack Pakistan’s security forces. There was no mentioning of public welfare projects. Peace deals emboldened the militants and they destroyed public welfare institutions like school, hospitals etc. with impunity. After peace deals with Pakistan, militants did not bother public dissent to their actions (Habib, 2009). Burning of schools, closing barber shops and CD shops, torturing polio vaccination teams, theft, robbery etc. by militants could not be stopped. Peace could not be arrived at so military operation would have to be restarted. Fifth the status of peace agreements always remained controversial. These were signed in the places of militant by the government which meant that government was accepting responsibility of the entire crises according to tribal tradition of Nanawatey (Habib, 2009). Moreover secrecy regarding terms of initial peace deals raised doubts about government's failure to rein in militants through peace deals. Message conveyed was that government had given in so much to militants that by making agreements public, government would invite public criticism. As a result of peace deals undeclared amount of money was transferred to militants. Many arrested militants were released. They were given almost free hand to work in their respective areas. Result was that power and control of the militants in the area as well as violence would increase after peace deals. Terms of deal like not taking part in activities in Afghanistan or handing over of foreign militants were not followed by militants. Ideologically motivated militants did not believe in borders or countries. For them purpose was Jihad against imperialistic forces therefore they continued their violent activities in Afghanistan against USA led forces whenever required. Peace deals with the militants proved a bad idea. Ideologically motivated cl

Systematic Diagram of Militant Religious Extremism in Pakistan

militants bent upon to establish their own version of Islam and could not be refrained from violence in the name of agreements. 4.5 Economic Problems The security dilemma in Pakistan is also responsible for economic problems of the country. Despite the fact that foreign aids and donations inundated the country, the economic situation has gone bad to worse. Inflation increased from 4.4% in 2001 to 7.9% in 2006. External debt increased in following manner on 30th June 2003 $32.46 billion, 30th June 2004 $32.93 billion, 30th June 2005 $35.83 billion, 30th June 2006 $37.47 billion, 30th June 2007 $40.48 billion, 30th June 2008, $46.28 billion and March, 2009 $ 50.14 billion (Khan, 2009). No one is attracted to invest in the country, neither Pakistani nor foreigner. Foreign direct investment momentum after 9/11 subsided soon. Many projects have been cancelled. Foreign investors are afraid of uncertain situation of security. The industry of tourism, which earlier if not thriving was existing in a better position, has been badly affected as the scenic areas of KP (like swat) became havens of militant organizations. Shaukat Tarein, advisor to PM on Finance told media on May 26, 2009 that the cost Pakistan borne in War on Terror is $ 35 bn which is increasing every day. (The News, 2009). Dawn has reported economic direct & indirect losses figure during a decade at $ 64 billion. Growth rate declined to 2.4% in fiscal year 2010-11 (Khalid, 2015). Every Sector of Pakistan seems to be personification of wasted opportunities of growth and development. War economy has an implication that is it eats all money and spares nothing for development of social sectors. Security needs take every penny. Same happened in Pakistan. As front line ally of USA in War on Terror, Pakistan failed to spend in social sectors like education, health, power generation, irrigation, human resource development etc. Decreasing budget in social sectors along with increasing population of Pakistan resulted in various crises. Ignorance, poverty, unemployment, injustice, power shortages etc. is governing in this state of Pakistan. It is said that USSR was not tumbled due to Afghan resistance but due to war economy which was pushing everything down (Mustafa, 2011). 4.6 Failures to achieve State goals Repercussions for fighting a war on terrorism are not limited to internal security or economic fiascos, these go far beyond. While supporting USA against Taliban on 19th September, 2001, Musharaf enumerated the benefits which this U-turn would going to bring forth, first of all this was security of the nation which by all means was worse afterwards (Hilali, 2005). External as well as internal security lapsed after Pakistan's support for USA. 4.7 Pakistan’s effort to attain Strategic Depth in Afghanistan failed Throughout its existence one of the key pillar (or the defining pillar) of Pakistan’s foreign policy was to ensure its existence and strength vis-à-vis India. The Indian centered policy was behind every major decision taken by Pakistan. Its Afghan policy is a direct corollary of its India central approach. Military establishment in the state desired to gain strategic depth in Afghanistan to counter India. A friendly Afghanistan means that North Western border of Pakistan would be safe in case of any disturbance in Eastern border (with India). This approach (along with other considerations) led Pakistan to jump in Afghan war of 1979-1989. It trained about 1.6 million Mujahidin to fight against USSR and then borne the burden of 2 million Afghan cli

Systematic Diagram of Militant Religious Extremism in Pakistan

refugees. It was during this period that Kalashnikov and heroin culture was introduced to Pakistan masses (Hilali, 2005). The narratives were popularized declaring Pakistan as fort of Islam (Amir, 2016). Ideologies of Pan Islamism and Afghan brotherhood were invoked to get public support for Afghan policy. Jihad and religious Militancy was supported at state level as it was considered necessary for strategic depth in Afghanistan (Siddiqa, 2015). The military strategists failed to understand that by opening doors of Pakistan for Afghans they were accessing strategic depths to Afghans in Pakistan. Narrative was there to support Afghans and nothing could check their influence in case anything went wrong. The policy to get strategic depth in Afghanistan flopped in every sense. Internally things went out of control as religion became the narrative in the hands of non-state actors as a justification for their violent acts. They could wreak any destruction in the name of religion without losing support of their followers in public. Externally Pakistan could not build its influence in Afghanistan. Pakistan supported the Pushtuns in Afghan civil war after USSR withdrawal and helped Taliban establish their government there but it failed to get Taliban governments recognized by the world community. It failed to stop Taliban from doing barbarian acts of medieval period when they were in power in Afghanistan. It failed to sever alliance of Taliban with Al Qaeda even after 9/11 and then it failed to convince USA to establish a government of “moderate Taliban” after fall of old regime in December 2001 (Safdar, 2014). After fall of Taliban government, Northern Alliance came into power in accordance with Bonn process. It is the Northern Alliance which Pakistan always tried to keep out of power. Northern Alliance has friendly relations with India historically. India has opened four consulates in Afghanistan i.e. Jalalabad, Kandhar, Herat and Mazar Sharif. Moreover, India is actively involved in helping government of Afghanistan to reconstruct war torn country and is providing assistance under the various heads of aid and donation (Zaman, 2003). On the other hand Musharaf government had been attacked by Karazi government for not sealing the borders and not closing the madrassas that were recruiting grounds of Taliban, and not destroying sanctuaries of militants in Tribal areas (Ahmed, 2013). Strategic goal of Pakistan to establish a friendly government in Afghanistan has proven a lost dream. Pakistan proved to be the biggest loser in the whole event. Taliban are playing havoc in the state of Pakistan for treachery it committed after 9/11. Afghan government and USA are accusing Pakistan for back channel help to Taliban and thus fueling Taliban insurgency. 4.8 Pakistan’s relationship with US get soured Pakistan drifted towards USA in a highly bipolar world after its independence whereas India had soft corner for USSR (through India was pioneer of Non Alignment Movement as well). Pakistan has always been a reliable friend of USA. But the history revealed that USA’s engagements with Pakistan were need based. Whenever need arose, USA won the confidence of Pakistan by money and got its purposes done and then disposed it off. The pattern is established so symmetrically that during the engagement period there has always been Republican government in USA and military government in Pakistan and during estrangement there has always been A Democrat in White House and Democratic government in Islamabad (Hussain, 2005).

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Systematic Diagram of Militant Religious Extremism in Pakistan

Broadly Pakistan has three engagements or honeymoon periods with USA and every period have its own repercussions: I. Mid 1950 to mid-1960s. During that period Pakistan put is weight in US side at the cost of incurring USSR’s anger II. Afghan Jihad days i.e. from 1979-1989. Repercussions of this honeymoon are long term and nowhere seem to be ending. The war Russia had started in Afghanistan in 1979 is still continuing. After this engagement peace never came to Pakistan. III. After 9/11. The repercussions of this and earlier engagement is actually destroying the roots of the country and led the country to get a position among most violent and fragile states. Pakistan’s third engagement with USA was heavier in cost in the sense that this made Pakistan stand in front of Taliban which for the past two decades had been its strategic asset (Hussain, 2005). According to Musharaf Pakistan handed over 700 militants belonged to Al Qaeda and Taliban to USA. (Musharraf, 2007) Pakistan is paying the cost in the shape of wide spread violence in the country but without much praise from USA that is suspicious of Pakistan’s loyalties. As it needs Pakistan, it cannot estrange the state completely at this juncture. According to 9/11 Commission report the incident of 9/11 was rehearsed in Pakistan and financed through Pakistan money transfer network (Daily Dawn, 2011). USA believes that Pakistan has not severed its links with Taliban altogether. USA suspicious of double dealing has a historical background. The strategist sitting in USA knew the depth of relationship between Pakistan and Taliban of Afghanistan during 1980s and 1990s. The Taliban force is a creation of Pakistan and there was a time when Osama Bin Laden and ISI were sharing taxes from opium. USA suspects ISI for double dealing especially in the face of fact that NATO forces were targeted successfully. Taliban’s resistance was getting momentum and USA linked this rejuvenation with the support of Pakistan’s high officials. Director ISI General Akhtar Abdul Rehman provided information to Taliban to avoid damage by US attacks (Salman, 2012). The double policies resulted in loss of credibility by Pakistan in the eyes of USA. Despite losses Pakistan suffered, USA was not ready to acknowledge its services. Policy makers in USA say that key of terrorism of global reach is inside Pakistan. Al Qaeda is re-establishing its roots in tribal areas of Pakistan. Fareed Zakria says: "Pakistan has mastered the art of pretending to help the United States while actually supporting its most deadly foes" (Zakria, 2006). For them Pakistan is committed to destroy militancy on one hand and employs militancy as strategic asset on the other. In the game of double dealing, USA does not come out as ‘holy cow’. US official tried to cut a deal with Taliban for handing over Osama Bin Laden to USA. Moreover, it provided airlift to Pakistani Taliban and armed personnel fighting in Taliban’s stronghold Qundus (Salman, 2012). USA has strong reservations about movement of militant across the border between Pakistan and Afghanistan. For it militants are fighting USA and NATO forces in Afghanistan and then they run back to their holes in the other side of border in Pakistan. It is not buying the stance of Pakistan that it is not possible to seal a long border of 1500 mile with 300 passes (Salman, 2012). cliii

Systematic Diagram of Militant Religious Extremism in Pakistan

Another aspect of distrust between the two countries is the fact that CIA started launching drone attack in 2009. Drone is a pilot less plane controlled electronically to attack target place with missile or bomb. Following is the chart of Drone attacks in Pakistan from 2004 to 2013 (Khalid, 2015).

Table No 04 Drone Attacks and Its Results

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Systematic Diagram of Militant Religious Extremism in Pakistan

Map No 03 Drone Strikes in Pakistan

https://www.google.com.vn/search?q=pakistan+map&source=lnms&tbm=isch&sa=X&ved=0 ahUKEwiK7oGCqbvOAhXJHpQKHa7IDJEQ_AUICCgB#tbm=isch&q=Drone+attacks+map+Pakista n&imgrc=AvmidQNEBgGkyM%3A

Drone attacks proved counterproductive in two ways. First it violated the sovereignty of Pakistan. Apparently Pakistan has been opposing drones on Pakistan territory. It seems that the US wisdom behind these attacks is that drones provide reach to those areas where troop’s access clv

Systematic Diagram of Militant Religious Extremism in Pakistan to territory is not possible. The result is violation of Pakistan’s sovereignty. This may be behind India’s boldness to talk about pre-emptive strikes in Pakistan by it to target militants. Parliament of Pakistan has passed several resolutions against drones. Their continuity in the face of opposition from government means that Pakistan could not enforce its external sovereignty. But confusion regarding Pakistan’s stance over drones exists, especially after wikileaks which revealed to the world that both Prime Minister Gilani and Chief of Army Staff General Kiyani were in favor of increase in drone attacks (Khalid, 2015). Second implication of drone attack is that it increased militancy in Pakistan. In 2006-09 CIA launched 60 drones, killing only 14 Al Qaeda activist and 687 civilians (Hilary, 2009). It is easier for USA, whose operators sitting before the machine thousands of miles away with clicks of fingers killing innocent people, to term civilians death as collateral damage but Pakistan government cannot walk away with a single innocent death without fueling militancy in the region.

Figure No 20

Source:https://geographicalimaginations.files.wordpress.com/2013/12/unama-civilian-casualties-fromair-attacks- 2009-13.png

Terrorist outfits are cashing anti USA and anti-Pakistan sentiments of poor tribal people. The Tribals would not believe in Pakistan’s denial to be part of drone attacks. Families of killed people consider Government of Pakistan their enemy and they are retaliating by supporting terrorists. Participation in war on terrorism did not even help Pakistan getting rid of image of a pariah state. It was initially assumed by policy makers in Pakistan that partnership on war on terrorism was going to end its global isolation. There were major changes in US policy towards Pakistan in 2009. Obama government gave its Af Pak policy in 2009 which is closely followed by Kerry Lugar Berman Act in October 2009. According to Af Pak policy, Al Qaeda was shifting its bases from Afghanistan to Pakistan and to eliminate the menace both countries were equally clvi

Systematic Diagram of Militant Religious Extremism in Pakistan

important. The wisdom behind this policy was "to disrupt, dismantle and defeat Al Qaeda in Afghanistan and Pakistan and to prevent its capacity to threaten America and the allies in future" (Khalid, 2015) The equation of Pakistan with Afghanistan was not a converted one. It clearly means that current relevance of the world towards Pakistan is no more than a breeding ground of terrorism and extremism. It also washed away the acknowledgement of efforts made by Pakistan to check terrorist movement across the border. Statement of shifting of Al Qaeda bases from Afghanistan to Pakistan clearly indicated that Pakistan failed to win the heart of USA in its counter terrorism efforts. Obama government increased drones four times more than it were during Bush era (Safdar, 2014). Kerry Lugar Act was also a clear indicator of change of heart of USA. The aid it envisages $7billion (1.5 billion/year) made conditional to Pakistan’s cooperation in stamping out identified terrorist/militant networks from Afghanistan and Pakistan (Kerry Lugar Bill, 2009). The suspicion increased when Osama Bin Laden was arrested and killed in Abbottabad in a US led operation (Pakistan was kept distant from the whole thing). As Osama was found a few miles away from a military academy, doubts were raised about military’s knowledge about the hideout of Osama Bin Laden. ’This followed by NATO forces attack at two military check posts of Pakistan near Pakistan Afghan border at Salala on 26th November, 2011 in which many security officials of Pakistan died. In response, Pakistan discontinued NATO supply (Daily Dawn, 2011).

4.9 Parity with India proved a wild goose chase Pakistan has always been desirous of getting status of parity vis-a-vis India especially in the treatment of global power USA. Again it failed badly. In spite of being the worst victim of terrorism, Pakistan’s sacrifices are not being recognized by USA. In contrast it considers India as a strategic partner to counter China in the region. India’s market size is also a big attraction for USA. President Clinton visited India for 5 days in March 2000 and signed long term Defence pact with India, whereas visit to Pakistan was limited to few hours and that too sans of any strategic partnership. Similarly in March 2006, President Bush visited both countries. Again India signed an agreement on civilian nuclear cooperation with USA which also endowed upon it the status of de facto nuclear power. This pact gave India access to nuclear fuel and technology of USA for the development of its civilian nuclear facilities. When Pakistan asked for a similar pact President Bush minced no words to convey that such a deal with Pakistan is not possible. He said that Pakistan and India are "two different countries with different needs and different histories and could not be compared to each other". He further stated that India is a "great democracy and a responsible nuclear power" (Daily Dawn, 2006). USA signed long list of agreements with India regarding trade, bilateral investment etc. but in Pakistan agreement were generally about US Projects in Pakistan. US lopsided favoritism of India in the face of fact that Pakistan is suffering a lot due to its support on war on terrorism is a humiliation for many Pakistanis. While India got the status of de facto nuclear power, Pakistan has been accused of nuclear proliferation to North Korea, Iran and Libya (Hussain, 2005). For this no one can be blamed more than Pakistani establishment. Pakistani scientist had been involved in nuclear proliferations (as has been admitted by Dr. Abdul Qadeer Khan on Pakistan Television) and taking into considerations strict control of security establishment, it is not possible to believe that atomic clvii

Systematic Diagram of Militant Religious Extremism in Pakistan secrets and material was transferred without military establishment knowing it. In the end Dr. Abdul Qadeer was made a scapegoat and was asked to say sorry on media. Pakistan was successful in refraining USA from investigating the whole matter but military establishment would be too innocent to think the issue was resolved. It is not. Western media think tanks constantly show their concern over nuclear assets being slipped into the hands of militants and Pakistan kept on consuming its energies to assure them that weapons were safe (Basrur & Rizvi, 2003). Moreover, Bush response to Pakistan’s request of civilian nuclear deal similar to that of India clearly conveyed that every action had a consequence. Pakistan has to live with a reality of inferior status vis-à-vis India. Pakistan had lost all credibility of its stance over Kashmir in the eyes of world. It is India’s stance (that Pakistan is involved in militancy in Kashmir and it is sending non state actors to Kashmir and India to destabilize the country) that is considered authentic. On December 13, 2001 Indian Parliament was attacked by the militants and India accused Pakistan for being involved in the incident. While Pakistan was already engaged on its Western border in its partnership with USA over War on Terrorism, India moved its forces to Pakistan’s Eastern border in order to pressurize Pakistan to give up its stance over Kashmir. Pakistan had to deploy its forces along with Eastern border as well. Situation arose where the region was in danger of nuclear war. The forces remained there till October 2002 when these were withdrawn (Rabbi, 2001). Similarly Pakistan was under immense pressure after Mumbai attack of November, 2008. India accused Lashkar-i-Tayyeba (LeT) for Mumbai attacks. LeT is a militant organization based in Pakistan and active in Kashmir and India. India accused Pakistan that it was not destroying terrorist and militant organizations flourishing in its territory. Once again Pakistan and India were close to war. It was during that period that India forwarded the concept of pre-emptive strikes against militant organizations disturbing the peace of India located in the surrounding of India (Bruno, 2012). As USA has already been trying to destroy terrorists and terrorist sanctuaries in Pakistan through drones, world community took India’s oral aggression fair. India has been following a policy to convince the world that Pakistan is a terrorist country that was using terrorism to achieve its ends. Pakistan’s stance over Kashmir has lost all global support. USA is too busy in pursuing its own goals that it simply considered it an internal issue of Pakistan and India that must be solved through bilateral negotiations (Daily Dawn, 2001). This is again a big success of India. Pakistan has showed much flexibility over Kashmir. General Musharaf gave his four point agenda to solve Kahsmir issue beyond the resolution of General Assembly of UNO but India is least bothered. It is achieving success one after the other to affront Pakistan at global forums. For India solution of Kashmir would not be less than giving whole of Kashmir to India in a platter. Map No 04 Pakistan, Kashmir and India

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Systematic Diagram of Militant Religious Extremism in Pakistan

Source:https://www.google.com.vn/search?q=pakistan+map&source=lnms&tbm=isch&sa=X &ved=0ahUKEwiK7oGCqbvOAhXJHpQKHa7IDJEQ_AUICCgB#tbm=isch&q=india+pakistan+and+ kashmir+map&imgrc=K6iWdICSZqFa7M%3A

The chain of events happened in the decade after 9/11, put Pakistan under intense international scrutiny. Pakistan is facing image problem. Read any book or article of foreign author or watch any program in international media one will hardly find any one believing Pakistan’s side of story. World outside believes that Pakistan supported Jihadi groups in Kashmir. Pakistan is said to be cause of unending strife for subcontinent (Murphy, 2010). Not only is this but Pakistan also accused of what it is not doing or what is not happening. The bigger tragedy is that the world outside seems ready to believe in falsehood. For example clix

Systematic Diagram of Militant Religious Extremism in Pakistan

Cohen says that Pakistan is treating Kashmir (Azad Kashmir) with an “iron fist” and he based his analysis on lone reports of human right violations in Kashmir (Cohen, 2014, pp.124-146). There is no state campaign against Kashmir’s. They are well integrated in social fabric of Pakistan. They are happy and this can be confirmed by visiting the place. But as firsthand experience is a rare commodity, image is getting front seat. Pakistan has proven guilty as far as raising and recruiting of militants is concerned, no one can defend it without being accused of biased in favor of Pakistan. Similarly Riedel gave the picture of Mumbai attacks as India narrated it. Attacks were planned and launched by LeT and Al Qaeda to disrupt peace process and that LeT has deep ties with Pakistan army (Riedal, 2013, pp.230). No doubt Pakistan army had deep ties with LeT but nature of relationship changed after 9/11 and LeT was banned subsequently. It was not possible for the state to support the idea of Mumbai attacks owing to huge repercussion of such nonsense. According to Hussain Haqqani, ISI chief Ahmed Shuja Pasha told him in a meeting that Mumbi attack was not sponsored by Pakistan (Haqqani, 2016). 4.10 What went wrong with the foreign policy of Pakistan As history speaks, stopping aid or banning militant organizations will not remove stains of past sins. Militant outfits have to be eliminated and brought to justice. The questions of utmost importance are why Pakistan lost its direction? Why the intelligential establishment sitting in policy making slots failed to understand that the monster it is creating would turn over itself? Why they lacked the vision that foreign policy aim to become regional power as well as champion of Islamic block could not be achieved by employing militancy as a tool? Why narratives were popularized to radicalize the society without giving a look to the consequences of this policy of destruction and death? Why political forces could not resist policy of military establishment of using militancy as strategic tool? Why Pakistan’s institution could not create a hindrance in the way of movement of society towards radicalization and militancy? Why Pakistani society embraced radicalization in the name of Islam without questioning it? These questions must be answered by identifying blunders in policy making. There is no dearth of apologists who would try to convince that blame could not be squarely placed on Pakistan. For example after Afghan war of 1979-89 it was USA who failed to integrate Taliban into civilized world. Chaos that resulted in post-Cold War led Afghans to fratricidal wars in which Taliban succeeded and established their rule in Afghanistan. Inflicted with various sanctions by USA, Taliban were alienated. Ostracism and indifference towards Taliban resulted in deepening relationship of Taliban with Al Qaeda militants (Ahmed, 2013). Pakistan could not leave Afghanistan as USA did being the fact that Pakistan shared a long porous border of 1500 miles with Afghanistan. Pakistan employed all its diplomacy to solve Afghan issues and Islamabad accord 1991 was signed by all Afghan parties to end the war in Afghanistan. This indicates Pakistan’s sincerity to bring peace in Afghanistan. But as civilized world left no stakes for Taliban so they established their own world. They were taught ideology of self-righteousness and rigidity and they behaved like that. The only difference was that first they fought against foreign occupation of USSR and after 9/11 against aggression of USA. They did not change the means to fight i.e. Islamic ideological militancy. Now the world is seeing Pakistan as real inspiration of Taliban monster that is getting out of bottle (Ahmed, 2013). No one can deny the fact that it was one of the biggest blunders of USA to leave Afghanistan without demilitarizing Taliban or without engaging them in constructive entrepreneurs like

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Systematic Diagram of Militant Religious Extremism in Pakistan economic or social uplifting which was real need of a war torn country after USSR withdrawal. If Taliban could be engaged in developing the state in progressive and prosperous way, they would never extend the hand of hospitality towards a runaway militant i.e. Osama Bin Laden. But to blame USA without looking inside is not a lesser sin. A less powerful country must rely on selfefforts to solve the problems as it usually has negligible influence on actions of greater powers. No doubt Afghanistan went into a civil war after USSR withdrawal and it was not possible for Pakistan to demilitarize Taliban. Pakistan helped Taliban in their war against Northern Alliance. Taliban were students of Madrassas of KPK and had deep ties with Pakistani establishment. In 1996 Taliban established their government in Afghanistan and with it the news of Taliban atrocities began to occupy the space of front page in international newspapers. Their human right violation and medieval practices were being scrutinized by the world silently. But Pakistan lacked the vision to foresee the movement of events. An ordinary mortal may have the wisdom to predict that Taliban were attracting trouble to them-selves. The question arises why did Pakistan not use its brotherly relationship with Taliban to get them out of obscurantism? Pakistan was powerful enough to wean them away from Osama Bin Laden or prevent dissidents from all over the world from gathering there. Here Pakistan diplomacy or vision to predict situation flopped badly. If the world is blaming that the real inspiration of Taliban was Pakistan, it has to live with the reality. According to Ayesha Siddiqa Pakistan’s Afghan policy especially after Russian withdrawal was formulated by General Hamid Gul and General Mirza Aslam Baig. They looked beyond the purpose of achieving security for Pakistan. For them purpose was attainment of status of regional power for Pakistan along with its recognition by the world as a representative of Muslim Ummah. A classified paper “Gulf crises 1990” clearly reflected aspiration and embodiments of Pakistan’s security establishment to achieve goals of becoming regional power. Utility of Mujahidin could not be neglected in this regard. For them Mujahidin could be used in Kashmir or as an additional force against India in case of war with it (Siddiqa, 2015). The scholar talked with a colonel working in Strategic Plan Division Pakistan about the country’s Afghan Policy that went wrong, he told on the request of anonymity that “it’s a norm to blame General Zia’s Afghan policy for everything that went wrong but try to look into the things. A Russian fire in Afghanistan could hit a man in Khyber Pakhtunkhwa due to close proximity of Kabul and KP. In order to defend ourselves we jumped into Afghan war otherwise Red army would run over us”. The threat might be real. But one thing which military regime failed to look into was political solution to the problem. As it was military dictatorship at the helm of affairs at that time, it could be well predicted that it focused on military solutions without engaging in table talks. If army men say that Pakistan was facing existential issue at the time of USSR invasion and Pakistan’s involvement was necessary then it is justified but why this purpose of “security” enlarged into the purpose of becoming a “regional power” or “representative of Muslim block”? These goals actually pushed Pakistan towards the road of supporting religious militancy as a tool for achieving state ends. Army got overambitious and motivated by defeat of USSR, it wanted to continue with mujahidin in order to extend its influence in Afghanistan and use militants in case of need whenever and wherever required. It was the policy that proved a total fiasco for Pakistan (Siddiqa, 2016). No enemy over the world could hurt Pakistan that bad as the policy of raising militant did. Repercussions of this policy are still destroying the roots of Pakistan. The wisdom behind this policy (of becoming regional power) can be found in ideology of Pakistan as taught in text books clxi

Systematic Diagram of Militant Religious Extremism in Pakistan at schools which narrates that purpose of Pakistan was to make it a castle of Islam. Castle is a stronghold where people gathered to fight against outsiders. So the concept of Pakistan was militarized telling children in their impressionable age that they are defenders of Islam and that the Hindus of India wanted to undo Pakistan. The state of Pakistan went into competition with India immediately after its birth, forgetting the fact that India is six time larger than Pakistan, population wise as well as area wise. In order to remove the differences of size and human resource Pakistan fell into the lap of USA. But American protection did not come in free. For it Pakistan invited USSR enmity, borne with the burden of mujahedeen, and most importantly militarized the common people of the state (Haqqani, 2014). India on the other hand remained non-aligned and served only its own interests and Pakistan took the baggage of American interests in the region as well. Islam cannot be blamed for spreading militancy in Pakistan. Islam was used to serve the interests of powerful. According to Emon Murphy there are three factors behind Pakistan becoming a violent state: I. Selling of Kashmir in 1846 by East India company II. Fatal mistake of Bhutto to appoint Zia as army chief in the presence of more competent Generals III. USSR invasion to Afghanistan (Murphy, 2010). Unjust occupation of Kashmir by India provided the reason to security establishment to groom militants to fight against much larger enemy. Had there been no Kashmir issue, relationship between India and Pakistan would be much better. Mischief in Kashmir was committed by Hindu ruler who aligned Kashmir with India despite the fact that the Muslim majority population of Kashmir wanted to join Pakistan. From then onward issue got complicated. Matter was taken to United Nations which passed resolutions in 1948 and 1957 that the issue might be resolved through plebiscite (Haqqani, 2015). But it never happened. Unresolved Kashmir issue started a chain of policies to combat India but these policies hurt Pakistan much more than India. Bhutto’s appointment of General Zia as Chief of Army Staff, a junior in rank proved a fatal mistake not only for Bhutto himself but for the country as well. Benazir Bhutto explained that rational of her father behind the appointment of Zia was that he was not involved in war crimes in East Pakistan before its secession, and that he was not involved in vices which were common among military top command like drinking and related vices (Hbhutto, 2005). As there was a popular narrative at that time that General Yahya’s over indulgence was behind Dhaka Fall, it was not possible for Bhutto to appoint a Chief of army involved in drinking. Bhutto wanted to appease Mullahs and the country had the worst army chief in the process. Zia overthrew Bhutto, created Mujahidin (with ideologies of self-righteousness and militant enforcement of their beliefs) in the name of Islam, allowed Afghan refugees to settle in Pakistan, introduced heroin and Kalashnikov culture to Pakistan, and the list goes on. The scholar has a deep conviction that Zia was a dictator who used Islam to prolong his rule. Instead of Mard-e-Momin, he should be degraded for being one of those responsible for global perception that Islam promotes militancy. USSR invasion to Afghanistan provided evil minds an opportunity to play havoc. Army seemed to be convinced that remaining aloof from Afghan war was not possible. It was during

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Systematic Diagram of Militant Religious Extremism in Pakistan that time that “Strategic asset” of mujahedeen was created. The success against soviet army vets the imagination of those at helm and they were not ready to dissolve militant outfits after USSR withdrawal from Afghanistan (Zakria, 2005). Ideology was available to them i.e. implementation of Islam and jihad against non-Muslim oppressor. Everything was favorable so why not strengthen upon this. Madrassas in KPK went on with teaching Jihad. Taliban (students of Madrassas) were supported against Northern Alliance in Afghanistan and Taliban government was established in 1996 (Siddiqa, 2015). Lack of vision or wisdom in the policies of fathers of using militants strategic asset (Taliban or religious militants) and in their beliefs that militant could be used wherever and whenever required and could be kept out of cantonments and cities of Pakistan is obvious now when the monster of militants has been turned on Pakistan itself. The idea did not cross their minds that the ideology of Jihad could not only be used against India or USSR but also against Pakistan when the interests of militants would be in clash with the State interest. 9/11 occurred and Pakistan was forced to sever links with its “strategic asset” and militants used same ideology and tactics that were taught to them by Pakistani intelligence agencies against Pakistan (Siddiqa, 2015). The conviction of establishment in Pakistan that militants could be controlled or Taliban could be guided proved wrong when Taliban refused to hand over Osama Bin Laden even at requests of Pakistan after 9/11. Similarly when militant outfits in Pakistan were cracked down, they turned against Pakistan and made it one of the most violent and fragile countries. One may wonder why political leadership or civil society or judiciary could not create any hindrance in the way of the policy of raising militants. According to Hussain Haqqani, discourse is hijacked to deflect attention. During 1990s when militant outfits were brought up, Political governments were being overthrown one after the other on charges of corruption. Political leadership was pre occupied with existential issues; it had neither time nor courage to challenge policy of supporting Taliban or other outfits especially when all powerful army was behind it. (Haqqani, How Pakistan Lets Terrorism Fester, 2012) Bhutto’s PPP came with the ideology of labor welfare and had established its credentials as liberal Party. During 1990s western educated Benazir Bhutto was the leader of PPP and it could be well assumed that she knew what was happening, but was not powerful enough to confront it. Hussain Haqqani blamed courts as well for helping military establishment by nabbing politicians on corruption charges. Higher courts diverted attention of general public towards evil doings of politicians and that situation suited no one more than the military establishment. It is a fact on record that during 1990s no significant terrorist leader was punished by the courts instead courts set them free generally on the pretext of lack evidence (Haqqani, How Pakistan Lets Terrorism Fester, 2012). One most revealing example of judiciary’s choice of picking politicians instead of probing into security lapses is memo gate and Abbottabad incident. Osama Bin Laden was killed in US led operations in Abbottabad, a few miles away from military academy. The second issue was of memo gate a scandal regarding corruption of politicians. Instead of investigating who enabled Osama Bin Laden to live in Pakistan, the apex Court consumed all its energies as well as time to investigate memo gate. Presence of Osama Bin Laden, the world number one terrorist, in Pakistan was a bigger threat to Pakistan than memo gate. Courts should investigate whether civilian

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Systematic Diagram of Militant Religious Extremism in Pakistan government, or army or private network helped him in his stay in Pakistan. It should investigate, arrest and convict the people involved in the incident that brought a very bad name to Pakistan. (Haqqani, How Pakistan Lets Terrorism Fester, 2012) Hijacking of narratives helped the forces of status quo in strange ways in Pakistan. Instead of questioning presence of Osama Bin Laden in Pakistan, debate in courts, in media, in parliament or in common men gatherings was why did USA violated Pakistan’s sovereignty as it did not tell Pakistani government regarding operation. This is how Pakistan has created a world all by its own. A foreigner may find it strange to hear that instead of being ashamed of Osama Bin Laden’s presence, Pakistanis were debating his killing in Pakistan’s soil without taking Pakistan’s permission. Such debates and arguments indicate that even after 9/11 confusion regarding sympathies for militants exist among people of Pakistan. Difference between good Taliban and bad Taliban exists in the minds of high ups in Pakistan. This is due to halfhearted attempts by Pakistan that despite various military operations against terrorists, militancy in the name of religion could not be erased completely Western Media questions the un-touch ability of personalities like Mulana Abdul Aziz of Lal Masjid or Hafiz Saeed of Jumat Ul Dawa whose links with militants are established facts. The audacity of Maulana Aziz has grown to such an extent that he refused to condemn Peshawar attack of Army Public School in December, 2014. The incident shock the nation, still Maulana was fearless enough to refuse to condemn (Siddiqa, Visible and Invisible, 2015). This is a hardened mind of a criminal but Maulana was not arrested. To break international isolation, Pakistan needs to adopt a foreign policy in accordance with its size and resources. Instead of pursuing the aim of regional power it should concentrate on its own issues of militancy and terrorism. It has to quit the policy of using militancy as strategic tool as it is isolating it internationally, and insecure internally.

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Basrur, R. M., & Rizvi, H. A. (2003, 02). Nuclear Terrorism and South Asia. Albuquerque: Sandia National Laboratories, Cooperative Monitoring Centre Occasional Papaer/25.

Bruno, T. (2012). Pakistan's Nuclear Programme: A Net Assesment. Research and Documents , 04, 1-29.

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Das, D. M., & Tata, R. (n.d.). Taliban's War on Women: Live Experiences of Afgan Women In Transit on Ethnicity and Their Identity. http://ww.ise.ac.uk/asiaResearchCentre/- files/ARCWP13-Das.pdf.

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Militancy in Pakistan. (2006, 03 05). Daily Dawn .

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Chapter No. 5

MILITANT RELIGIOUS EXTREMISM: THE WAY FORWARD 5.1 Militant Religious Extremism: The way forward Due to complexity of problem of militancy in the name of religion and depths of its tentacles one may find it difficult a way out. But one can be hopeful exactly for the same reason. It seems that militancy and terrorism has grown so pervasive that it cannot spread more. It has expanded to the fullest. This dismal situation is itself a hope, the nation cannot fall deeper it has to rise as it is the only way left. Another thing that kindles hope is the fact that violence can never be permanent. It’s the peace that brings stability and thus permanence so violence has to give way to peace and stability. Despite all this, the challenge is enormous as the militancy has been given space to grow unchallenged for three decades, it will not be easy to claim back the lost space. But initial success of Pakistan army and Rangers in Karachi and operations Zarb-e-Azb in North Waziristan against militants and terrorists clearly indicate that mission can be accomplished (Amir, 2016). Confusion and diplomacy while dealing Taliban whether “good or bad” gave way to clear policy of declaring all militants enemy of Pakistan (Pakistan's Baffling Response to Extremism, 2014). The change occurred after December 16, 2014 attacks on Army Public School Peshawar, in which almost 140 students were killed by terrorists (Dawn, 2014). This incident changed the whole thinking. Public was not ready to forgive nor was military establishment. Attack was direct and hatred for militancy was at its height. Public was ready to support the military operation against militants in every possible ways (Norland, 2015). Army Chief General Raheel Sharif emerged as a public hero and people were ready to do what was required to do by him.

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Map No 05 Operation Zarb-i-Azb: Interactive map

Source:https://www.google.com.pk/search?q=zarb+e+azb+map&tbm=isch&imgil=y4Ly38uCpipV9M %253A%253B6xJpjreOSHp8aM%253Bhttp%25253A%25252F%25252Fwww.dawn.com%25252Fne ws%25252F1113769&source=iu&pf=m&fir=y4Ly38uCpipV9M%253A%252C6xJpjreOSHp8aM%25 2C_&usg=__ojY_TFCJUk6OpqsX3C59Tv8HB1E%3D&biw=1517&bih=652&dpr=0.9&ved=0ahUK

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Immediately after APS attack Prime Minister Nawaz Sharif launched National Action Plan which reflected the intention of policy makers that there will be no difference between good or bad militants and all will be dealt with iron first. National Action Plan was charted out with consensus of political and armed forces of Pakistan to fight militancy of all shades in the country (Khattak, 2016). Karachi operation against terrorists, militants, and criminals of kidnapping and extortion was launched. People were arrested; proofs were gathered and tried in military courts. As a result crime rate decreased immediately and a semblance of peace was achieved (Pakistan's Baffling Response to Extremism, 2014). Regarding Zarb-e-Azb many militant leaders as well as agents were killed or cross border to Afghanistan. Pakistan Army contained militants, eradicated their strongholds and regaining land lost to terrorists in North Waziristan (Norland, 2015). With the establishment of military Courts, a message was conveyed that now cases could be registered against religious leaders and result may be significant (Siddiqa, Visible and Invisible, 2015). There are many intellectuals like Ayesha Siddiqa who supported use of brutal force against these human beasts. Siddiqa says that it’s time to spill the blood of terrorists to convey the message of zero tolerance (Siddiqa, Visible and Invisible, 2015). No counter narrative and no attempts to bring militants to mainstream can persuade them to shun violence. These militants are not only destroying very roots of the state by destroying piece of land and by challenging its internal sovereignty but also by spoiling Pakistan's image as supporter and exporter of militancy in the World. They are targeting innocent citizens of Pakistan and must be eliminated through State force. Pakistan army is the most powerful institution of the State and has the capability to eliminate these elements from the state. Only the will to act should be present at highest level. According to Haider Iqbal "I am not prepared to believe that our armed forces are not competent enough to combat and defeat all brands of terrorists or religious extremists including Taliban” (Khattak, 2016). In order to search for solutions first one has to identify the reasons that led Pakistan towards the menace of terrorism.

5.2 Ideology of Pakistan must be done away with Nothing could have pushed Pakistani Society towards radicalism (without any significant resistance from any social group) more than ideology of Pakistan. Ideology of Pakistan was fabricated by religious elites with full support of establishment of Pakistan. Creation of Pakistan was justified on the basis of making it a laboratory where principles of Islam could be tested and then adopted. Fake quotes have been attributed to Jinnah to prove this. For example according to one such false reference on 13th January 1948 in Islamia College Peshawar Jinnah said that “we did not demand Pakistan to get a piece of land, instead we wanted to get a laboratory where we could experiment principles of Islam” (Fake Quote: Laboratory of Islam, 2016). Narratives were created and popularized that Pakistan is the castle of Islam (Haqqani H. , If the Generals have clxx

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Changed their Mind, 2014). Using of word castle militaries the whole concept of Pakistan. Analogies were created in which Indian Muslims who left India to come to Pakistan were equalized to the Muslims of Mecca who left their place for the sake of protection of Islam. It was said that Islam was in danger and Pakistan was established to protect the religion. With much care the grounds of militancy were evened to flourish jingoism. Leader of the Pakistan movement, Jinnah, was a liberal man who believed in coexistence and tolerance. He was western educated and was admirer of liberal and secular values. He was not the person who would make a policy to enable people to live in accordance with principles of Islam. He was against state influence in religious affairs as is revealed in his August 11, 1947 speech, surprisingly absent in text books taught to the students – a deliberate omission. Jinnah went for the movement of Pakistan only after he realized again and again that the Hindus were not ready to share political power with the Muslims. It was Congress rule of 1937- 39 under which Muslims were deprived of their political and economic rights that Jinnah distanced himself from Indian National Congress and Pakistan Resolution was passed in March 1940 (Mahmood, 2013). Afterwards Jinnah was ready to accept Cabinet Mission Plan which divided India into three units but with a Central Government to deal with central issues like defense, foreign affairs etc. Again it was Congress that sabotaged the whole idea and Gandhi said that this plan could be amended with majority vote (Creation and Aim of Pakistan-Two main Views, 2009). The Hindus being a majority of 4: 1 could change the plan without getting Muslim votes. It was after that Jinnah was not ready for anything less than creation of Pakistan and popularized the idea of Pakistan through an active movement of processions and corner meetings. Perhaps Jinnah, the founder of Pakistan, felt that some elements were using the name of Islam as a purpose of creation of Pakistan, he quelled it in his first speech in Constitutional Assembly by declaring Pakistan a state where other religious groups would have equal rights (Jinnah Speech, 1947). Unfortunately he left the world after almost a year of Pakistan’s creation and could not protect the country from falling into the hands of forces of obscurantism. The narrative of ideology of Pakistan succeeded to such an extent that the state became an Islamic State where any villain could occupy power in the name of enforcing Sharia and making people of Pakistan better Muslims (as General Zia did from 1977 to 1988). The real purpose of Pakistan i.e. protection of political and economic rights of the Muslims of India was disappeared (Creation and Aim of Pakistan-Two main Views, 2009). People were wronged double as they were deprived of their political, religious and economic rights on one hand and on the other they were radicalized in the name of Islam. They did not come to the roads to safeguard their political or economic rights; instead they swelled the movements for the imposition of Shania in Pakistan time and again. 5.3 Relationship with India must be strengthened Pakistan inherited a big army at the partition in 1947. The country went into war with India immediately after its establishment (in September 1947) on the issue of Kashmir (Haqqani H. , If the Generals have Changed their Mind, 2014).The huge size of army and belligerent relationship of Pakistan with India resulted in military’s dominance in the affairs of state. Army took the responsibility of forging a new nation and providing justification of creation of Pakistan (Haqqani, 2014). Army has been equated with patriotism; therefore middle class immediately embraced the ideology of Pakistan as was interpreted by Ulema (with army at its support). The dissenting voices

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proved insignificant and with the passage of time these were silenced. The curricula taught in schools told students the story as was narrated by religious right. According to the ideology Pakistan being an Islamic State was inacceptable to India and that Pakistan was created to establish Islamic rule in Pakistan and to enable Muslims to live their lives according to Islamic Principles (these principles were elaborated in Objective Resolution passed in 1949 by Constituent Assembly as a guideline for making new constitution for the country) (Creation and Aim of Pakistan-Two main Views, 2009). As Pakistan was an Islamic ideological state; it is surrounded by enemies of Islam. The reality that Pakistan was established for the protection of economic, political and religious rights of the Muslims was nowhere. The religion itself was not threatened in Hindu majority India (Burki, 2015). 5.4 Curricula must be revised to cleanse it from biased ideologies The phrase Ideology of Pakistan was never used during Pakistan Movement. In order to impart the well edited concepts and ideas to the students, text books were used. The most important damage was done with History which was written on religious lines alone. All Muslims were presented as heroes and all Hindus as conspirators. It was told to the students that Pakistan was created to protect Islam and to glorify it. The most amazing thing was that the students were taught only about Muslim invasions and their rule in India by skipping periods of Hindu rulers (Paracha, 2016). The policy of excluding others narrows the outlook of students. The education system in Pakistan has deteriorated to the point that it is grooming people who are convinced of their perverted ideologies. After the brutal murder of governor of Punjab, Salman Tasir, by his security guard Mumtaz Qadri, the large majority of nation praised the killer as hero. Lawyers (who were the product of normal education system of Pakistan) garlanded him during his appearance in court. They could not see the treachery of a security guard and they failed to realize that Tasir was taking a courageous stance and was standing on higher moral grounds of trying to safeguard a poor Christian lady charged for blasphemy (Mackey, 2011). Whereas his guard was a hypocrite who killed the person whose security was his responsibility. The need of the hour is to change curricula taught in schools. Pakistanis have the right to know the truth. No vested interest should be allowed to use text books to achieve its ends. It is not that Pakistani intellectual forgot the reality or absorbed the fallacy found in textbooks; instead their voices were not allowed to reach to the common man. Historians like Mubarik Ali must be encouraged and new books without bias against other nations and religions must be taught in schools instead of current policy of teaching ideology of Pakistan in the name of Pakistan studies. Students must be made acquainted with our pluralistic heritage. According to Ayesha Siddiqa "Extremist values, historically, are the alternative and not mainstream religious discourse" (Siddiqa, Shades of Grey, 2015). It is amazing to know that our Sufi poets were not assured of their morality, and they were not indulged in proving themselves better Muslims. They were tolerant of other sects and religions. But in the present times people got radicalized to such an extent that they are not ready to let people of different sects and religion live side by side with them let alone accepting their (foreign) views. New teaching methods should also be adopted. No doubt text books are important for students but in higher classes especially after grade 8th students must be encouraged to use other

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books to find answers to their questions. A probing mind and analytical thinking must be encouraged. By teaching hatred based texts Pakistan has been creating a silent but potential militant force that is not ready to listen to others and that has created a new world of its own, completely aloof of outer world realities. The perverted thinking would not change as the education system is behind its perpetuation. Students are internalizing hatred written in books and existing in the minds of teachers. The cycle needs to be broken through education system which needs to be thoroughly revised. Curricula, teachers’ mindsets as well as teaching methods must be supervised constantly. Student must know that by adopting a radical policy towards the outside world, they are losing the capacity to live in a pluralistic world. They must be taught the danger involved in promoting militancy at state level (Pakistan's current isolation in the world is direct corollary of the policy). They must be taught that due to globalization they cannot create their own truths and live in a world all of their own. They must be taught that the West has attained supremacy through knowledge and not militancy. They can fight the West as well as solve Palestine or Kashmir issues only when their knowledge matches with the knowledge of the enemy (Engineer, Making A Mockery of Jihad, 2010). As generations after generations have learnt fallacy in place of truth, biases exist in the minds of teachers as well. As the students have been taught that all Hindus are bad, (the word Hindu Banya is frequently used in Pakistan Studies to describe evilness of the Hindus), and the minds of the people lost the ability to see the diversities among a nation (Haqqani, Comment:A New Foreign Policy Paradigm, 2015). For them all non-Muslims are on the wrong path and they need to be derided. As the teachers are the product of the same system, they need to be trained by the Education Ministry on modern lines. They should be strictly observed for their thoughts and ideas. After training they should be examined and interviewed to assess their abilities of raising critical and analytical mindsets instead of a biased mindset. When the scholar was in grade seven, there used to be a lesson about Marconi, the inventor of Radio. Class teacher asked him to translate last paragraph of the lesson from English to Urdu. Last line was "Marconi died on 20th July, 1937". The scholar translated “Marconi 20th July, 1937 mein wafat pa gia. The teacher said word “Wafat” can be used for Muslims only so retranslate. The scholar retranslated “Marconi 20th July, 1937 mein Intiqal kar gia.” Again teacher objected and the scholar was asked to retranslate then he translated “Marconi 20th July, 1937 mein mar gia”. After that he was asked to sit down. The word “Mar gia” is considered somewhat derogatory and generally used for describing animal deaths. This is how teachers are creating biases and hatred for non-Muslims. Children in their impressionable age should not be handed over to biased personalities for the purpose of teaching them. Teachers with pluralistic approach and open mind can only reverse the rising tide of radicalism in the society. It may not be an easy task as a human mind is easily attracted towards ideologies of injustices done to them as compared to accepting one’s own mistakes. Hitler was very successful in teaching jingoism and Nazism ideology to the students but raising a liberal thinking mind is a difficult task. No doubt the task is difficult but not unachievable. The will of state is supreme and can solve all hurdles in the way. 5.5 Islam must be liberated from the clutches of militants Militants like Taliban (or 1980s Mujahidin) used Islam to get support of not only Afghan Tribes but all Muslim worlds. While fighting USSR or USA, Mujahidin or Taliban needed money and they got it from Muslim countries in the name of Islam.

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Systematic Diagram of Militant Religious Extremism in Pakistan

“Otherwise in the name of Afghanistan nobody will give you money” (Engineer, 2009). Osama Bin Laden and his followers gave reference to Ibu-e-Taymiyyah’s Mardin fatwa repeatedly to get support from the Muslims to over throw Saudi monarchy and wage Jihad against US. Ibu Taymiyyah was a product of a particular time and situation. He was born few years after Mongol sack of Baghdad with great barbarism. Ibn Taymiyya issued a fatwa sanctioning use of violence against “unjust and authoritarian rulers so as to reestablish the Islamic rule and rule of Sharia (Engineer, Radical Islamism & Jihad, 2010). This fatwa became the justification of all violent and senseless acts of terrorists and is being used and universalized by the militants who do not even know Ibu Taymiyyah or his times and circumstances. Ibn-e-Taymiyyah's fatwa was elaborated upon by Syed Qutb whose influence on Al Qaeda is evident. Sayyed Qutb (1906-66), an Egyptian Muslim Scholar is said to have inspired Osama Bin Laden. According to Lawrence Wright, “Al Qaeda would never have come into existence without influence of Sayyed Qutb” (Valentine, 2008). From 1948-1950 he stayed in USA and examined western life as well as USA policies. He was dead against American support for Israel in 1948. “Immoral and materialist life” in USA made Qutb anti-western and hardened his views regarding implementation of Islam. Qutb joined Muslim Brotherhood on his return to Egypt and mostly remained in jail for opposing the government of Jamal Abdul Nassir from 1954 till his execution by government in 1966 (Valentine, 2008). During his detention he wrote “Mile Stone” in 1964. The book was translated in different languages and became an inspiration for Muslim militant struggle against western hegemony and western culture and civilization. He called all societies (including Muslim societies) Jahil (ignorant), barbaric and corrupt. Qutb believed in Allah’s authority and sovereignty. For him either Islam or state of Jahilia will exist. Struggle between the two is inevitable. Qutb divided world into Dar ul Islam (a place where Islam is dominant) and Dar ul Harb (a place of war). Dar ul Harb is a place where other than Islamic laws prevail even though occupants of that state are Muslims. Qutb was influenced by Ibn-Taymiyya when he said that Muslim rulers are apostate (takfir) if they do not implement Allah’s laws and must be opposed. This doctrine was used by militants to kill the Muslims (Berman, 2003). Qutb’s approach was direct and immediate action against takfiri state to snatch power from rulers and establish sharia there thus restoring power to Allah. Qutb challenged Sufi approach of considering Jihad as inner struggle for curbing of evil impulses. He dismissed the principle that Jihad (as many Muslim scholars believe) is a tool for defensive purpose alone. Qutb considers aggressive Jihad as mandatory on all Muslims to establish Sharia and abolish all Satanic forces. He asks Muslims to “kill every leader who look for fame, wealth, power, and social status" (Valentine, 2008). Militants often quote the Holy Quran’s verse no five of Surah at-Tawbah (The Sword Verse (ayat as-sayf) in the meanings as was conveyed by Qutb. The verse says “Fight and slay the pagans whenever you find them, beleaguer them and lie in wait for them in every strategies of war”. This verse was revealed in the context of Arab pagans who broke a treaty with Prophet (PBUH) and made aggression but Qutb (and his followers) isolated the part where injunctions regarding fighting were given.

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Systematic Diagram of Militant Religious Extremism in Pakistan

If the verse is taken individually without its context, it would abrogate many verses of Holy Quran in which message of tolerance and mercy has been given (Fatoohi,Myths About The Verse of the Sword,2005). Qutb was mainly responsible for legalizing killings of the Muslims by the Muslims. His approach to abolish all except Islam is direct and immediate. Militants consider all others as apostate and murder them with impunity. This can be understood from Qutb’s quotations of Surah Anfal verse 39 of Holy Quran as “Fight them on until there is no more tumult or oppression and there prevails justice and faith in Allah together and everywhere”. Again Qutb used the verse as it suited his purpose. The verse was revealed in the context of mischief makers but even against them there would be no fight if they would stop aggression (The Battle of Badr a Proof of the Messenger's Truthfulness ). The above mentioned verse ordains Muslim to fight not against Muslims or non-Muslim but against mischief makers and aggressors. To fight rising waive of radicalism and militancy, Pakistan is in need of a new narrative, to counter narrative of militant forces. Militants have been using narratives and pompous language to establish their authenticity. According to Eman, Militants use Aristotelian logic in which language is manipulated to stand esoteric. Through this logic Jihad has been reduced to Qital (Slaughter) and only way left to enforce Islam (Hussain, 2013). Ayesha Siddiqua laments the fact that there is no tool for ideological engagement visà-vis these elements (Siddiqa, Visible and Invisible, 2015, P-23). To create a new narrative state should come forward. The role of state in this regard is of prime importance owing to the weakness of society. The weakness of individual’s or a group’s initiative can well be revealed from the brutal murder of Salman Tasir. He was raising voice for reforms in Blasphemy law and many other people (like PPP Senator Sherry Rehman) joined him in his efforts. But then he was killed on the charges of blasphemy by his security guard, and all voices that were supporting Tasir got silenced immediately for fear of consequences. The brutal murder of Sabeen Mehmood is another example of same phenomenon. According to Ayesha Siddiqa “dub a person western agent and he will be a victim of militancy”. (Siddiqa, Price of Idealism, 2015) As Pakistani society is weak with tribal thinking, it is incapable for an organized action. It can be roused to riots or frenzy in the name of Islam but it cannot stand for the rights of weak or oppressed (Ameer, 2016). It is not strong enough to create a new narrative to safeguard itself against radical waves. It will look towards establishment for an action. Under this circumstance state should take initiative and hire Ulema with better understanding of Islam to liberate Islam from the clutches of militants. It is not possible to popularize a narrative to counter militancy without its relevance to religion as only slogans backed by religion will prevent society from getting militarized. Ayesha Siddiqa says: "The strategy of liberalizing religion from zealots is extremely challenging. Not engaging with religion is not an option because this is the only narrative which sells in society. But building a movement to rationalize religious discourse requires support and greater numbers. This means that the current movement will have to find a way to break out of its current socioeconomic class boundary and reach out to ordinary people" (Siddiqa, Shades of Grey, 2015). In order to popularize a tolerant version of Islam, Ulema well versed with the teachings of Islam as well as history of Muslim world and current problems faced by the Muslims must be patronized by the state to counter narratives of violence and Jihad promoted by militants in the clxxv

Systematic Diagram of Militant Religious Extremism in Pakistan name of Islam. For this the Ulema must understand the foundations on which militants are building their case. The militants rely on fatwas of Qutb to justify their inhuman acts. He did a great injustice by interpreting verses of Holy Quran without their context. The scholar considers that the militants who are molding Quranic verses are in fact mischief makers who are changing Quranic message just to serve their interests. Quran and Hadith forbids from calling Muslims as non-Muslims. There is a famous Hadith of Sahi Bukhari and Sahi Muslim, according to which Usama bin Sayed was following a fleeing infidel of enemy. When he was caught, he recited Kalma Tayyaba (after reciting this Kalma, a non-Muslim becomes Muslim) but Usama killed him. When Holy Prophet (PBUH) heard this incident, he admonished Usama. He replied that the infidel recited Kalma out of fear of death. At this Holy Prophet (PBUH) said “Had you seen his heart that you are claiming that he recited Kalma out of fear” (Abu Bakr Kills the Muslims who Refused to Pay him the Zakat). Qutb in violation of teachings of Holy Prophet (PBUH) orders Jihad not only against non- Muslims but also against Muslim states. By doing this he provided legitimacy to evil minds for their violent acts and that too in the peaceful name of Islam. As Qutb quoted Holy Quran, he conveyed to the critiques of Islam the message that Islam is basically a religion that preached militancy. Unaware Muslim youth as well as non-Muslim world began to consider that violence is central to Islam. Usama Bin Laden’s Al Qaeda did havoc to the Muslim world by following Ibn Taymiah and Sayyed Qutb’s message. In March 2010 Mardin Conference in Turkey consisted of 15 eminent Ulema from various countries like Saudi Arabia, Turkey, India, Senegal, Kuwait, Iran, Marocu and Indonesia rejected Mardin Fatwa of Ibn-Taymiyyah. The Ulema said “Anyone who seeks support from Mardin fatwa for killing Muslims or non-Muslim has erred in his interpretation. It is not for a Muslim individual or a group to announce and declare war or engage in combative jihad on their own” (Engineer, Ibn Taymiyyah and His Fatwa on Terrorism, 2010). This declaration by eminent scholars can be part of the narrative to counter militancy. As Islam is being dubbed as a terrorist’s religious, in this regard Muslim political leaders can get together along with Muslim jurists and scholars to condemn Mardin fatwa by Ibn Taymiyyah and to give a new thinking to the Muslim youth who is sympathizer to the militant outlook. The Muslim youth must be told by the eminent Ulema that militants are only bringing hatred against Muslims. Through violence or militancy they cannot win against the West. No doubt Muslim youth is unhappy at the downfall of Muslim world at the hands of the western world especially USA. He wants to take revenge for aggression of USA against Muslim states. He is angry with the rulers of Muslim world who are not doing anything to change the situation; instead they are corrupt and dancing at the tunes of USA (Zakaria, 2012).

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Systematic Diagram of Militant Religious Extremism in Pakistan

This anger has been accumulating from many decades, and is being en-cashed by the militants to achieve their political ends. The need of hour is to give a vent to this anger. The solution can be found in teachings of Islam. The solution of today’s dilemmas faced by the Muslim world can be found in the Holy Quran. According to Quran “And cast not yourselves to destruction with your own hands and do good (to others).Verily Allah loves the doers of good” (20/95). According to Asghar Ali Engineer 9/11 attackers did nothing except inviting trouble and destruction to Muslims world especially in Afghanistan and Iraq. 9/11 attacks might have satisfied the ego of Osama Bin Laden and his followers but had thrown themselves along with other Muslims into great trouble. The attacks and resultant aggression by USA killed many Muslims, destroyed working enterprises, shattered running set ups and most importantly intensify the hatred among the Muslims against the west and vice versa. The worst is that 9/11 attacks pushed Muslim youth towards militancy. Instead of involving in positive activities of learning and knowledge, it took up arms and became part of a war of total self-destruction (Engineer, Making A Mockery of Jihad, 2010). The West has been progressing in science and technology for centuries. It has achieved its position through sheer hard work and progress in knowledge and technology. On the contrary Islamic world had been wallowing in darkness of ignorance for centuries. It is not that it lacked resources; there are oil rich Arab nations playing in gold and currency but have no interest in investing in knowledge. No university of Islamic world can match that of the West’s top universities. Nothing has ever heard of rulers allocating some resources for progress in science and technology. And now realizing its disgrace at the hands of the Western world in the form of its unflinching support for Israel against oppressed Palestinians or aggression by USA in Iraq and Afghanistan, Muslim world is going towards other extreme. Militants belonging to Muslim world are raising arms against a much powerful enemy and killing innocent people including children and women of their own community. This senseless killing and terrorist attacks are not restricting or stopping the West. Instead they are bringing a very bad name to a peaceful religion. They are making life difficult for Muslims living in the western world. They are killing their own Muslim brethren to pressurize rulers of Muslim countries to join them in this senseless war against the West. The Holy Quran advises Muslims to be wise. The word Hikma (wisdom) and its derivate are used by Holy Quran in 101 times and wisdom says do not invoke destruction or violence when you are at a weak position (Engineer, Jihad? But What About Other Verses In Quran? 2008). Life of Holy Prophet (PBUH) is a true example of Hikmat under the guidance of Holy Quran. When Holy Prophet (PBUH) invited people to Islam, his life was made miserable by infidels. Muslims were small in number during 13 years of Makkan life of Holy Prophet (PBUH) and were oppressed by infidels who were in majority. The Holy Quran did not advise Holy Prophet (PBUH) to retaliate, instead it advised him to be patient and bear all hardships with courage. When the oppressions became unbearable Holy Prophet (PBUH) advised his followers to migrate to Ethiopia and then Holy Prophet (PBUH) himself migrated to Madinah along with the Muslim. If Holy Prophet (PBUH) would choose to fight against Makkans in initial years, the infidels would eliminate Muslims and Islam could never have been spread (Engineer, Jihad? But What About Other Verses In Quran? 2008). But as it was not the Divine will, it bestowed Holy Prophet (PBUH) with supreme wisdom. It was the wisdom of Holy Prophet (PBUH) not to involve in warfare from a weaker position.

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Systematic Diagram of Militant Religious Extremism in Pakistan

When Muslims migrated to Madinah, Islam spread there and peaceful environment resulted in increase of Muslims in number as well as in power. Even then Holy Prophet did not start a war of aggression against his Makkan enemies. He participated only in those wars which were imposed on Muslims and were for defense purposes (Engineer, Islam-Muslim And Terrorism, 2008). As the Muslims have been advised in Holy Quran to imitate actions and follow teachings of Holy Prophet (PBUH), the examples set by Holy Prophet (PBUH) should be the role model of the Muslims. But the errant Muslim youth without having any knowledge of teachings of Holy Quran and life of Holy Prophet (PBUH) quotes Holy Quranic verses without knowing the context and runs towards violence and destruction in the name of Quranic teachings. According to Asghar Ali Engineer the only way to understand Holy Quran is in its totality. If one reads all verses together only then one will get the message of Holy Quran in its true sense. By referring to the verses where violence is permitted (without mentioning the restrictions of context) and putting those verses behind where Allah is advising momins to be peaceful and refrain from taking revenge (if one can), the Quranic message would be distorted and the interpreter would be sinful (Engineer, 2009). Peace is central to Islam and violence is peripheral. The Holy Quran permits violence only in defense. It is against aggression. It forbids killing of children, women and non-combatant. Its aim has never been to start a war of total destruction as is being led by terrorists and militants in the name of Jihad. Asghar Ali Engineer laments the fact that word Jihad has been used 41 times in Quran and not a single time to refer war. For war words qital on harb are used. Jihad according to Quran is used in its root meaning i.e. to strike, and to struggle (for betterment of society) (Engineer, Making a Mockery of Jihad, 2008). Even if Jihad is taken as warfare, it is used only for 41 times in comparison to Rahima (mercy or compassion) and its various derivatives which were used for 335 times (Engineer, Making A Mockery of Jihad, 2008). So mercy or compassion is central and more important than Jihad. But unfortunately Muslim youth as well as the Western world made Jihad as a central principle of Islamic teachings. What militants presented is considered as true face of Islam by the world. It’s time to understand true Islamic teachings of peace and Hikmat (wisdom). Using of Jihad as a tool suits the militants to achieve their political aim of power achievement and they would not be moved by any counter narrative. But the sympathizers of militancy in the name of Islam can be weaned away by telling them that they can settle the score with the West only through acquiring knowledge. The West has gained superior place through promotion of science and technology. The Muslims can regain their position only when Muslim youth would shun violence, embrace pen, and make progress in science and technology vis-à-vis the West. USA aggression can only be checked when one is powerful enough to match USA in terms of technology and richness. This is the only way out for the Muslims caught in trouble, Holy Prophet said i.e. “Ink of a scholar is superior to the blood of a martyr” (Engineer, Making a Mockery of Jihad, 2008). This discourse may not be effective for the diehard but it can be helpful in bringing those Muslims back in mainstream who are not involved in active warfare. Once the leaders of Muslim world would be agreed on fighting militancy with knowledge, at least another narrative of Islam would be conveyed to the world. Islamic world can allocate resources not only to promote education but also to popularize the narrative of knowledge. They would not be dubbed as US agents as this movement would be indigenous and supported by jurist of Islam. Moreover this clxxviii

Systematic Diagram of Militant Religious Extremism in Pakistan narrative would not absolve the West of its crimes of aggression against the Muslim world, its only giving a new strategy to check the West in its aggression against the Muslims. One thing must be kept in mind that the whole efforts i.e. financing, organizations, arrangements etc. should be indigenous. It should be an effort by the Muslim world to separate or liberate Islam from militant ideology. Any attempt by the West to jump in or any invitation by the Muslim world to the West (to help in this regard) would not be acceptable to the Muslims. According to Ayesha Siddiqa "But then a new discourse has to be developed strictly with internal efforts and funding and should not be tainted by donor money" (Siddiqa, Shades of Grey, 2015). The role of Pakistan in this regard is of utmost importance. Pakistan is the victim of terrorism and militancy. Its population is getting militarized in the name of Islam. Moreover it always seeks to get a leadership role regarding matters of Muslim Ummah. It is the best opportunity for it to gather the Muslim leaders on a single forum along with eminent Muslim Ulema to popularize the narrative of supremacy of knowledge over violence and snatch the representative role from the militants. The narrative must be followed by concrete steps and formulations of new policies and their implementation in effective manner. The Muslim countries should allocate their best resources towards creating an atmosphere to make new narrative successful as it would save Muslim population from self-destruction and what can be more noble cause before the Muslim world than to safe the Muslim youth from self-destruction. To make the counter militancy narrative successful other strategies should be adopted like political parties of the country can be asked for help. Political parties and their leadership have roots in public and can popularize the message in public that people can be better Muslims if they would work for promotion of education of themselves or their children. In the context of Pakistan, many political leaders, especially of religious parties, have links with militants. Therefore the resistance is predictable. For the success the state has to take bold steps. The politicians backing militancy need to be disposed of (Siddiqa, Return of Nationalism, 2014). There is no place for them in new system. It’s not a difficult task for the establishment in Pakistan owing to its omnipotent role in all aspects. Media can also be helpful in exposing these politicians. Establishment knows and would have proofs on ground of corruption of these elements and can throw them out of political system. Environment can be made conductive for those who have been making efforts or who are willing to expose futility of an armed struggle against the state or the West. Media has an important role to play in building and spreading of new narrative. State should ban the militants or their supporters to come on media and present their ideologies. They have had their times when there was only their narrative that was to be published. At present state has banned Altaf Hussain (leader of MQM) speeches or appearance on Television and it is proving very effective. The state can do the same with people who come on TV with the stories of oppression on Muslim world and encouraging Muslim youth to take up arms. This must be stopped immediately. No one should be allowed to promote the ideology of militancy (even indirectly) at any pretext. At the same time print media should be placed under surveillance to stop publications of militant organizations. Special efforts are needed to do this as militants have their dailies, monthlies and quarterlies. The publishers must be fined as well as imprisoned in case of hate based material being published by them.

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Systematic Diagram of Militant Religious Extremism in Pakistan

5.6 Policy makers must convey that Pakistan is not a gun for hire In 1979 Soviet Union attacked Afghanistan and with this various vested interests became active to work for their objectives. For example US was interested in defeat USSR in Afghanistan. Saudi Arab wanted to popularize its own version of Islam (Wahhabism). Military dictator General Zia ul Haq of Pakistan was interested in foreign funds and legitimacy of his rule. As it was in the interests of all three to raise an army of religious militants, it was done with US funding and Saudi tutorials on religious violence (Siddiqa, Contextualising Corruption, 2016) (Zakaria,Saudi Arabia: The Devil We Know,2016). But it was a blunder that General Zia could not realize that they are investing on human minds. As narratives were absorbed by people of Pakistan and guns were provided to them, therefore the grounds for militancy were set in the country. Neither US nor Saudis were affected by militancy as Pakistan was. After 9/11 government in Pakistan has been accused by people of being a US puppet as during the period Pakistan tried to be more loyal to USA than its own as it failed to pursue an independent policy regarding self-interests. On the other hand Saudis seem to be still involved in funding militancy in Pakistan (Siddiqa, Is the Saudi Connection the Main Problem? 2015). It seems that Pakistan has become a battleground for various vested interests. Both USA and Saudi Arabia are promoting their interests in the region and Pakistan is silent spectator in need of foreign debt and donations. In order to eliminate militancy Pakistan has to be conscious of its own interests and should defend these without any other consideration. It should tell Saudi Arabia that funding for sectarianism or terrorism would not be tolerated any more. Pakistan can take independent line own to the fact that with depleting oil resources, Saudis will not remain generous in their aids to Pakistan. The state has shown some signs of independence regarding Saudi Arabia by not sending its troops to be deployed on Saudi-Yemen border when was asked by it (Siddiqa, Changing Times, 2015). As far as US is concerned, its strategic leaning towards India is not liked by Pakistan. On Kashmir issue it failed to help. It is the time that Pakistan should take off the baggage of US obligations. The state should fight militancy for its own survival and not for obedience to US commands. It is the fight of survival of Pakistan. The state should understand that it borders Afghanistan, the hub of militant Islam, and therefore it must be very vigilant. Pakistan has to send clear signals to the world that it will not act as a gun for hire; however it would fight vigorously where its own interests would be threatened. 5.7 The West should be acquainted with the sensitivities of the Muslim World Once a unity is achieved regarding a tolerant version of Islam, the Muslim world can take up other sensitive issues like blasphemy with the West. At present it is militants who are projecting themselves as representative of Muslim sensitivities; this concept must be fought vigorously. Acts of terrorism to punish blasphemous acts is not the policy of Muslim World. Such events are not taken as positive and are not helpful to prevent the incidents of blasphemy. These attacks are generally taken as a tool to create violence against the West in the name of blasphemy. To quote Fareed Zakria “…extremist publish unknown cases of attacking Islam to whip up frenzy and hatred followed by violence” (Zakria, A Moment For Moderates, 2012). clxxx

Systematic Diagram of Militant Religious Extremism in Pakistan

The world is not realizing the real issue that is by using blasphemous writings or cartoons the West is hurting Muslims religious feelings. For them militants are using blasphemy to punish the West so the acts of blasphemy by the Western world would not stop. The only possible way to stop it is through talks. Muslims world leaders should come forward to tell the west about Muslim sensitivities. By this not only militant would be divested of any representative role of the Muslim Ummah but the chances would increase that the West may understand or the western public may be moved in favor of passing a law prohibiting any act of blasphemy (Siddiqa, Confronting the Paris Attacks, 2015).

5.8 State must discontinue the policy of using militancy as strategic asset Another issue that the Establishment of Pakistan may be considering is regarding fighting good Taliban. Good Taliban are those who are not targeting Pakistan. These militants are active against USA in Afghanistan. Pakistan might be assured of support of good Taliban, like Haqqani group, against India in time of need but the question is what about support of Haqqani network to those groups active against Pakistan (Haqqani, Pakistan’s Greatest Enemy is Denial, 2014). The Scholar has deep contention that in order to eliminate religious militancy Pakistan has to fight militants of all shades. In other words anyone who has the potential to rise against state of Pakistan must be fought. Questions or argument might be raised by many strategists who are against fighting good Taliban. They generally give reference to the ground realities saying that such rascals are being kept by almost all nations and that they are well in the control of state and only target whenever and wherever required. The counter argument is if they are under the control of state then the state should go for Madrassa reforms without expecting a backlash, but this is not the situation. In fact the state considers the interests of militants whenever it formulates a bold policy like Madrassa reforms. Good Taliban might be in line with some policies of the State but they are independent entity. They are not employees of the state and have their own separate interests. What if their interests would be clashed with the interests of Pakistan as happened after the incident of 9/11 (when Pakistan opted to side with USA but all Taliban, good or bad, sided with Al Qaeda)? They targeted Pakistan with their guerrilla tactics. This is the reason why state should fight bad as well as good Taliban. The state should crush the ability of even good Taliban to retaliate the state of Pakistan. Ayesha Siddiqa enumerates many issues where all militants (whether good or bad) will be together like blasphemy, sectarianism, burden of Muslim Ummah, hatred for the West etc. (Siddiqa, Win the War not Just the Battle, 2015). Moreover all militants are raised for waging Jihad. Their ideological upbringing lead them to act wherever they consider fight necessary for the cause of Islam. One cannot keep them in check to utilize them against India and that too in time when required. According to Hussain Haqqani, "The problem with ideologically motivated warrior is that their ideology can morph and mutate in directions unacceptable to a pragmatic state. The attacks with in Pakistan by Tehrik-e-

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Systematic Diagram of Militant Religious Extremism in Pakistan

Taliban Pakistan (TTP) and other militant groups should have made the Pakistani deep state realize some time ago that asymmetric warfare through ideologue is not a reliable military capability...Islamist extremists...hampers Pakistan's evolution as modern state. There will always be extremists who say, "Why are women wearing western dress? Why are girls going to schools? Why are we accepting Shias or Ahmedis or non-Muslims as equal citizens"? (Haqqani, Pakistan’s Greatest Enemy is Denial, 2014). All militants will have to go if peace has to flourish in Pakistan. Fighting one and leaving other would not serve the purpose. Militants are united on many agendas and one group cannot be eliminated without elimination of all. Selective fights would only give them time to reorganize or to jump from targeted group to a non-targeted group. Once the state made up its mind (as was done immediately after Army Public School attack of December 2014 and Prime Minister announced while defining National Action that no distinction would be made between good Taliban and bad Taliban and anyone indulged in militancy would not be spared) then Madrassa reforms can be launched and nothing can be more helpful in restoration of writ of state than Madrassa reforms (Pakistan's Baffling Response to Extremism, 2014) (http://www.nytimes.com/2014/12/23/opinion/pakistans-baffling-response- toextremism.html?_r=0). 5.9 Madrassa reforms As far as Madrassas are concerned, they must be reformed. In Pakistan Madrassas have become the places where youth is being taught to take up arms against the Western world or state of Pakistan (as rules are being dubbed as Western Puppets). For them attacking the West or state of Pakistan is the only way left to revenge for targeting militants (Haqqani, Pakistan’s Greatest Enemy is Denial, 2014). The teachings of Madrassas have ruined the lives of many youths. The scholar is of the opinion that no doubt the suicide attackers are cruel or oppressor but they are victim of oppression themselves, and this cruelty is inflicted upon them by Madrassa teachers. All known culprits (and their identities are not a hidden thing, instead some of them are popular figures projecting themselves as pious leaders and commanders of Islam) pushing youth towards destruction must be punished under penal code of Pakistan. There are people who say that it would be difficult and may result in bloodshed (as crack down on Lal Masjid resulted in killings and increase in suicide bombings in the country especially Tehrik-i-Taliban Pakistan made the country a battle field for terrorists) but has Pakistan any other option? If Pakistan fails to bring the merchants of death to line then it would let its youth fall into the hands of militants. The question is can the state afford it? The state has achieved successes against militant in Tribal areas (where military operation Zarb-e-Azab is being carried on) as well as in Karachi. Pakistan army has established its credibility. Earlier General Musharaf’s operations against militants (like Lal Masjid operation in Islamabad) were not supported by the public. The situation has changed now. The Army under the leadership of General Raheel Sharif is popular enough to take any bold step without resistance from the public (Siddiqa, Return of Nationalism, 2014). For Madrassa reforms, Madrassas should be placed under the ministry of Education. The curricula of Madrassas must be thoroughly revised. The books taught in government schools must be read by the students in Madrassas. The teachers should be appointed through a regular system of appointment and they should be given salaries. Madrassas should be forbidden from awarding

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Systematic Diagram of Militant Religious Extremism in Pakistan degrees at their own. The text books taught by Madrassas regarding religious education should be approved by Ministry of Education and should be cleansed from sectarian propaganda. At present the Madrassas are producing militants ready to kill and be killed for enforcement of archaic regularities in the name of Islam. Instead of Jihadis, Madrassas should be encouraged to produce Muslim scholars and Jurists who are capable of Ijtihad (striving hard to reach at a solution of a modern issue according to Islam) to apply Islamic teachings and principles in modern times and who can understand the flexibility in the nature of Islamic teachings to be applied in changing times. Minds of students should be broadened to see the needs of changing times and they must understand the circumstances in which a message was conveyed to Holy Prophet (PBUH) and the circumstances in which the current Muslim Ummah is living. The Islamic teachings are organic and can apply to changing times and circumstances, but to reach at a decision require thorough analysis of the situation as well as knowledge of Islam. Moreover Madrassa students must also be exposed to Sufism of subcontinent. It was the Sufis who preached Islam among people of subcontinent (Omer, Sufism in the Subcontinent, 2014). Sufis gave the message of peace and tolerance. They were not infallible or self-assured as the followers of militant Islam consider themselves. They were ready to accept others’ opinion in contrast to self-righteous mullahs who are not ready to listen to any one talking of peace. The students must also be familiarized with the concept of Jihad as understood by the Sufis. Sufis take Jihad as an internal effort of the individual against greed and selfishness (Dawood, Sufism and Pakistan, 2006). They never take it for warfare as militants present it. The reason is simple, Sufis has historically been aloof of political power, whereas militants want political power and they are using Jihad as a tool. For Sufis peace was most important so jihad was an internal striving to keep selfish passions in check. When various points of view are juxtaposed before Madrassa students, the hypocrisy of militants would be more prominent. 5.10 Government should patronage people with moderate thinking It is said that liberals are not active in defeating militant narrative in Pakistan; the reason behind the silence of liberals is the dangers involved. It’s very expensive to be a liberal in Pakistan. The best example is that of Governor Punjab Salman Tasir who was a courageous man and enjoying political power but was killed easily and his murder was welcomed by people (as a narrative was built by the militants against him and he was dubbed as blasphemous liable to be killed). It is a fact that militants have over the years acquired a position where they can influence opinion of Pakistanis. It is not that Pakistanis are dumb who cannot see things or cannot understand realities, the issue is liberal narrative was not permitted to flourish. The only narrative permitted was that of militants and people considered it true. Threat to liberals is real (Siddiqa, Price of Idealism, 2015). This is what refrain liberals to be vociferous against forces of darkness. The need of hour is to change this environment of fear and victimization. The state should not only protect but encourage open thinking. Till the date state has failed. It has failed to protect those (like Sabeen Mehmood) who come out with sublime purpose of countering ignorance and militancy. It has failed to protect those who gathered to commemorate death anniversary of Salman Tasir (Siddiqa, Shades of Grey, 2015). A bold step from the state is required to swing the pendulum in favor of liberals. A nod from the state is required and the intellectuals will come with strategies applicable on ground to combat militancy and terrorism. clxxxiii

Systematic Diagram of Militant Religious Extremism in Pakistan

5.11 Good relationship with India is prerequisite to eliminate militancy Another tool in the hands of militants is Kashmir issue. It is this issue which is solely responsible to popularize militant narrative in army of Pakistan. As Kashmir was occupied by India against the will of its Muslim population, Pakistan is not ready to quit its claim over Kashmir. India, being much larger than Pakistan, is not ready to give in. Both countries have gone to war over this issue several times but Kashmir remained unsolved. The belligerent relationship of both countries resulted in Pakistan’s pursuing for parity vis-à-vis India. In fact to attain parity has always been most fundamental pillar of Pakistan’s foreign policy. India is six times larger than Pakistan as far as territory is concerned and ten times larger economically; it has always been difficult for Pakistan to maintain regional balance (Haqqani H. , Comment:A New Foreign Policy Paradigm, 2015). Pakistan’s tilt towards USA led Capitalist block immediately after its creation was an effort by the country to achieve parity with India with the support of USA. According to Hussain Haqanni Pakistan has always tried to balance its power with India with the grants of USA. Parity of nations is only limited to the UNO Charter and the ground reality is that states are smaller or larger. Now with changing global and regional dynamics US – India strategic alliance is getting stronger. India being a bigger country is supported by USA to counter weight China. Pakistan has no such utility for USA. Instead it has been dubbed as a part of problem (of terrorism) in AfPak policy of Obama government. Pakistan can no longer rely on USA to obliterate the differences of size or economic progress between Pakistan and India. Pakistan reacted over President Obama’s visit of India in January 2015 and US support for India's permanent seat in United Nations Security Council by complaining that US– India partnership would alter South Asia’s balance of power and create “regional imbalance and conflicts” (Haqqani, Comment:A New Foreign Policy Paradigm, 2015). The policy makers are understanding the changing circumstances and now tilting towards Russia and China for support in security related issues in order to counter US–India partnership (Haqqani, Comment:A New Foreign Policy Paradigm, 2015). This thinking needs revision- an uphill but the most important task in the sense that only it can bring a change in policy of security establishment of Pakistan and divest militants of their narrative of using Kashmir and India to collect support. For Hussain Haqqani if Pakistan seeks security against a larger neighbor then its a rational aim but if it seeks parity with India it is not rational and to continue with this policy will be madness. As India is larger with bigger resources and over the years it has made progress in science and technology, there is no need of racing with it. The time is not for ideology it is for pragmatism (Haqqani, 2016). It was to balance India's power that Pakistan raised militants to infiltrate India. Militants increased in number and power but Kashmir could not be liberated (Haqqani, Comment:A New Foreign Policy Paradigm, 2015). The militants could not be deterrence against India; instead they grew very powerful in Pakistan and made it a victim of militancy and terrorism. As the policy backfired, it demands revision. According to Hussain Haqqani, “The new narrative would acknowledge the dangers of Jihadist extremism without ifs and buts and would give up on the projection of national power clxxxiv

Systematic Diagram of Militant Religious Extremism in Pakistan disproportionate to Pakistan's size and resources" (Haqqani, Pakistan Greatest Enemy is Denial, 2014). Instead of competing with India, Pakistan should broaden its outlook. India is not here to undo Pakistan, and even if this is true, nuclear arsenals of Pakistan will not let it do it. In the presence of nuclear weapons there is no need to race India and to response testing of a missile by it with acquiring a matching arm technology especially when money is needed in social sectors urgently (Amir, Af,Pak, India: Time to Discard the old Shibboleths, 2015). It is not easy to win over a state. China could not run over Vietnam despite its huge might. Vietnam, though a much smaller state with limited resources, managed to keep itself from China easily. The example is to prove the futility of the idea that Pakistan would be run over by India in case it fail to detonate a bomb in response to India's bombs The solution is in realizations by the military of futility of parity race. One thing need to be cleared here (as is said by Ayaz Amir) normalization of relationship with India does not mean cutting army size of Pakistan. A large army is required by Pakistan to fight militancy (and this fight is long term in the sense that Daesh is also knocking doors of Pakistan) and only a big army can deter enemy (Amir, Af,Pak, India: Time to Discard the old Shibboleths, 2015). Similarly it is not scholar’s intention that Pakistan should give up its stance on Kashmir but it should move forward keeping the Kashmir where it is. According to Ayesha Siddiqa Pakistan should not make hostility a zero sum game (Siddiqa, The Ufa 'Uff', 2015). Haqqani says that Pakistan should follow China’s approach over Taiwan that is not giving up stance on Kashmir but moving on over other issues like trade, communication, people to people contact etc. (Haqqani , Husain Haqqani Calls for Decisive Shift on Kashmir, 2015). If Pakistan will make progress hostage to Kashmir issue then stagnancy and militancy will grow. Money will be burned on testing this missile and that bomb. State and society both will continue to wallow in militarization. Hatred and suspicion will continue to push country towards stagnation and decline. The solution is strengthening relationship of trade with India. If Pakistan will open its borders for India to carry on trade with Afghanistan as well as for home consumption, India will permit Pakistan to trade with Central Asia on western side and with Bangladesh and Nepal on Eastern side through its land (Amir, Af,Pak, India: Time to Discard the old Shibboleths, 2015). With opening of trade corridors, prosperity in the region will come. Increase in people to people contact will erase misunderstandings and interdependence between the two countries will increase, No country will try to harm the other as its economic prosperity will depends upon security of the other. Another worm that affects the minds of Establishment in Pakistan is influence of India in Afghanistan. Pakistan has always been afraid of this influence. Taliban were helped and supported against pro India Northern Alliance. The ideology of being surrounded (on Eastern borders by India and on western border by pro India Afghanistan) by the enemy must be done away with. Policy makers in Pakistan should understand changing circumstances. Situation in Afghanistan is changing rapidly. Taliban are proving resilient against USA. America is losing ground there and is in the mood of negotiations with Taliban. Gains in Afghanistan are slipping from the hands of USA to such an extent that foreigners are using planes to travel from airport to embassy and embassy to airport. Travel by road is not safe for foreigners. All outlets visited by the westerns have been closed. This is the situation in Kabul. America has

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Systematic Diagram of Militant Religious Extremism in Pakistan already been charting a way out by keeping a small force in Afghanistan (for training purpose) and is ready to negotiate with Taliban (Ameer, 2015). Pakistan should not over estimate its influence on Taliban. These Taliban are not those who are obliged to Pakistan for its assistance in various wars, instead these are the one who have proven themselves on ground against all ills. They have fought sole super power backed by NATO forces without support of Pakistan and now they are independent in their decisions. Pakistan should check its impulses to jump in negotiation of America and Taliban (Ameer, The West Still not getting it, 2015). Let Afghans chart their own path and let the world care for its own affairs. Instead Pakistan should work to clean the mess which have been created over the years by making Pakistan a cross road of various global issues. Ayaz Amir is right when he says that Pakistan should not be afraid of friendly relationship between Afghanistan and India. It is not that a friendly relationship between India and Afghanistan means hostile relationship between Pakistan and Afghanistan. Afghanistan can keep friendly relationship with India and Pakistan simultaneously. Instead of becoming a hurdle in mutual trade of India and Afghanistan, Pakistan should open its borders and let India Afghan trade through Pakistan.. This openness will sweep all skepticism and negativity regarding Afghan India relationships. If Pakistan would let India and Afghanistan trade through its territory, India and Afghanistan would allow Pakistan reach to Bangladesh on the Eastern side and Central Asian Republic on the western side. In the whole situation, everyone will gain and it will be every one’s success except those whose vested interests lie in stagnancy or violence (Amir, Af,Pak, India: Time to Discard the old Shibboleths, 2015). 5.12 State should take responsibility to enforce Law and Order While searching for methods and policies of countering militancy in the society, the reality of weakness of Pakistani society dawns upon the scholar. For every step one has to look towards state. Society is incapable of playing a role in its own in a positive direction (that is towards shunning violence). On the contrary, it is capable of riots and destructions. Years of injustice to the people led them to believe in violence to settle issues. As state is not doing justice to them, they are using violence to settle their disputes whenever and wherever possible. Society is considering violence as legitimate mean to solve the issue. Mumtaz Qadri, a security official of Governor Punjab Salman Tasir, killed Tasir as he thought him a person who committed blasphemy and people clapped at this immediate execution. The Guardian called this situation as "moral collapse of a nation" (Moral Collapse of a Nation, 2011). As militancy (or violence) has become a legitimate tool to execute justice, the society is transforming into a jungle. The ability or capacity of a common man to understand the realities has diminished. Incidents are increasing where the crowd get frenzied at wrong pretext and then execute the plans of criminal minds within the society. For example crowd can be moved in the name of supremacy of Islam or blasphemy and then it can be violent enough to burn people alive. Indeed this is a moral collapse. According to Ayesha Siddiqa state is deliberately oblivious of society it leads (Saddiqa, Price of Idealism, 2015). As state is not stopping people from getting together for violent purposes and after an event of savagery people get scot free without any accountability. The event airs in

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Systematic Diagram of Militant Religious Extremism in Pakistan media for one or two days and then it disappears from the memory of State and society and the cycle continues. State should take the responsibility to control the violent impulses growing within the society. The criminals involved in mobilizing people to frenzy must be brought to book. It is even necessary for the state to guard internal sovereignty. State should jealously defend its right to use violence to penalize people solely. If it is a silent spectator at slipping the powers of delivering justice to a mob then it’s not a state, as it’s not sovereign. People should be stopped from settling scores all by themselves. State should make its presence felt by simply being present at all places all the time. Police Force of Pakistan has grown corrupt with the passage of time. For a simple FIR of theft police will demand money. A gentle man would never want to visit “thanes” or police station in case of a mishap. It’s a common sentence “we don’t want to indulge in the affairs of thana kachery”. When the state fails to fulfill its responsibilities, the people will themselves do the needful and that too without any legal sanction. While in grade eighth, the scholar was asked to control the students of fourth grade as teacher was absent there. He went there, after a while a boy came complaining about another boy who slapped him. In a lighter tone the scholar asked him to slap the boy who slapped him. Within a minute the whole class (welldisciplined earlier) turned into a battlefield. Children started beating one another, running in the class and jumping over the desks. This is what happening in Pakistan. By not acting when it is required to act is an omission that is forcing society towards commission of violent acts. Whereas armed forces are fighting militants in Tribal areas, it's time for political government to make efforts to discipline the society. Police force in Pakistan should be depoliticized. The appointments, promotions and transfers of police men should be on sheer merit of bravery, hard work and sense of responsibility. At present political forces at the helm appoint and transfer the police. Instead of maintaining law and order, they take executing orders of politicians as their primary duty because police officers feel obliged to politicians for their appointments and transfers. They will do illegal acts to penalize political opposition to appease leadership of the time. For law and order enforcement, Policemen have neither time nor training. Their lack of training to deal with law and order situation is well revealed from Model Town Lahore incident where on the issue of removing barricades from the house of Maulana Tahir ul Qadri police killed 14 people. If police force would have been trained on lines of professionalism and specialism to control law and order or it would have been actively involved in solving law and order issues, only then it would be relied upon by the common man. If one compare police force with Pakistan army than superiority in discipline, training, and professionalism of the later will not be difficult to see. The reason of this contrast is that Pakistan armed forces are not politicized. They are working independently therefore they have maintained the criteria of training, discipline and efficiency. Apart from this, Police is involved in criminal activities. It provides safe cover to the criminals and in return receives financial benefits from them. People are afraid to go to Police as they know that it would be in league with the criminals. Moreover Police is overburdened. For example Sindh Police always demands to raise its size. At present 26,647 Policemen are serving in Karachi but only 14,433 are deployed to maintain

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Systematic Diagram of Militant Religious Extremism in Pakistan law and order of mega city with population of 18 million (Mansoor, 2014). The result is simple that Police cannot reach at every place in time of need. Much needed reforms in police force are the need of hour. Police should be made an independent force. It should be trained to maintain higher standard of transparency and impartiality. It can be divorced from political influence if its promotions, transfers and appointment are made according to the rules. Protection of service must be ensured. For politicians it would not be easy to deprive themselves of power to control police officers. But if they will not do this, Rangers or army would fill the gap, in fact Rangers in Karachi has been doing this successfully. Political leaders must understand that they have handed over many political powers to military or paramilitary forces. By handing over maintenance of law and order to armed forces would further weaken their position. Instead of asking Rangers to jump in whenever law and order situation arise, police force must be liberated from political influence. If efficiency and skill become the criteria (and not loyalty to political bosses) for key appointments, police would regenerate itself according to new demand of efficiency. It will be beneficial for the politicians as well as the police force. Only then Law and Order can remain under the jurisdiction of political leadership and law enforcement institutions would be responsible to them. Giving powers to army or Rangers would be more difficult for politicians as they would not even bother to take an advice from the politicians. The politicians from Sindh better know the situation and they may realize that it’s far better for them to have an impartial, skillful and efficient police instead of Rangers. By allowing the politicization of police, politicians are handing over political powers to other institutions. A transparent and efficient police force will not let mobocracy or mob justice to happen. Wave of violence in the country would be checked if police will take its responsibility to prevent crime or to investigate disputes impartially. According to Ayesha Siddiqa police force along with intelligence is capable enough to nab the militants and their supporters moving in society (Siddiqa, Visible and Invisible, 2015). Police of an area is well aware of local militants or sectarian leaders involved in the activities of not only preaching militancy and hatred but also in killing and sending young people to Afghanistan or Tribal areas for Jihad. Well-equipped area police backed by intelligence agencies is best to investigate and make a case against the militants. Police has started the job in Punjab by arresting militants and there is significant reduction in crime rate (Siddiqa, Visible and Invisible, 2015). A special police force with intelligence can be made at district level responsible for arresting local militants or collecting evidence against them to persecute them. These task forces should be responsible to parliamentary committees for its tasks on monthly basis. There are other elements involved in illegal activities like land mafia groups who are in need of getting protection of militant elements against stronger group. These task forces should arrest not only militants but other rascals involved in the acts of land grabbing and are supporter of or under the protection of militants. As groups of militants exist at almost every place, and are powerful enough to support criminal activities in the area. Connivance between militants and other criminal elements in the State is not surprising. This grouping of militants is based generally on sect of lager group and mode of realizing one’s aims i.e. extent of violence to achieve purpose. Religion and violence are central to power renegotiations (Siddiqa, Is the Saudi Connection the Main Problem, 2015). Police force if encourage can expose such alliance or networks and arrest the criminals.

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Arrest of militant elements would not only prevent crime rate, it will send clear message to the public that state is in no mood to tolerate any violent act. Moreover confidence on police will increase and people will contact police in case they suffer an injustice. When police start arresting or investigating crime impartially, people will automatically go to police stations for remedy. 5.13 Government should allocate resources for elimination of poverty and corruption Stopping arms race in the region and increased trade with India will not only deprive militants their tool of using animosity with India to collect support, but will also lead to pumping money to social sectors like health, education, industrialization, employment and human resource development. Deprivation of facilities to the public and social injustice is one of the major causes that make militant discourse attractive to young people. Social sectors can be budgeted well if Pakistan let trade and industry flourish across border. If borders will open, money will automatically come and will help to reduce poverty. There is a general perception that poverty and militancy has direct relationship. Many foreign and domestic policies have been formulated at this assumption. For example the UK Department for International Development DFID gave policy of “fighting poverty to build a safer world” which argues that poverty and deprivation of basic necessities of life lead to injustice and can encourage people to violence (Department for International Development, 2005). Similarly “The Enhanced Partnership with Pakistan Act” of 2009 aimed to control militancy in Pakistan through economic aid (Enhanced Partnership with Pakistan Act of 2009 111th Congress, 2009- 2010).When the bill was tabled before US House, the then US special Envoy Richard Holbrooke said that Washington should “target the economic and social roots of extremism in western Pakistan with more economic aid” (Holbrooke, 2009). Moreover in April 2009 Donors Conference was held in Tokyo where almost 30 countries pledged $5 billion in aid to Pakistan to combat extremism and militancy in the country through social uplifting of people (Blair, Fair, Malhotra, & Shapiro, 2005). There are many scholars and intellectuals who believe in link between poverty and militancy. For example 9/11 commission says that “Pakistan’s endemic poverty, widespread corruption and often ineffective government create opportunities for Islamist recruitment (Zelikow, 2004). But various studies to find a positive relationship between poverty and support for militancy suggest that no such relationship exists. A research was conducted by Graeme Blair, C. Christine Fair, Neil Malhotra and Jacob N. Shapiro in Pakistan to understand the link between poverty and support for militancy (not participations in militant activities). According to this research support for militancy among poor individuals is for less than middle class Pakistanis. Disliking for militancy among urban poor (where militancy is concentrated) was three times more than among the poor belonging to other areas (Blair, Fair, Malhotra, & Shapiro, 2005). According to Krueger and Malečková (2003) militants predominantly belongs to middle class or wealthy families (Kruger & Jitka, 2003) (Krueger, B, Maleckova, & Jitka, 2003). But there are various Pakistani intellectuals who believe that social injustice is leading people towards militancy. There is a grain of truth in it. Poverty and injustice may not be sole clxxxix

Systematic Diagram of Militant Religious Extremism in Pakistan reasons for one to adopt ideology of militancy but they are providing conductive atmosphere for militancy to grow. According to Zubeida Mustafa militancy is an offshoot of ignorance, disease, homelessness etc. She is of the view that deprivation of people from basic necessities of life is pushing them towards militancy. She says that 60.3% of Pakistanis are earning less than two dollars per day as estimated by UNDP whereas 10% of population is extremely wealthy and earns 27% of country’s total national income (Mustafa, The Economy after 9/11, 2011). This is resulting in alienation among the deprived class. The system does not have any stakes for the poor (who are in majority) for the sake of which the poor should remain peaceful and secure the system. One will not need Karl Marx to tell that alienation will lead to clash. Injustice prevailed in society is responsible for increase in militancy. One cannot eliminate militancy by fighting militant or giving a counter narrative. The violence and militancy will continue till at least a semblance of social justice may be attained. A person to whom a system is delivering (that is providing him as well as his family bread, security, education and health facilities) he will not go out to support militants. But if he is victim of injustice and the system is throwing him out, he may be violent to sabotage the system. 5.14 Politicians need to rectify their blunders United Nations Secretary General Kofi Anan says that terrorism is “a product of broader mix of problems caused by bad governance, opportunistic politicians and militant leaders who exploit grievance.” (Ahmed, Post-9/11 Foreign Policy of Pakistan 2013) This is very true about Pakistan. No doubt that militancy was promoted at state level by security establishment to achieve various foreign policy goals but what the politicians did to revamp the situation? No doubt their hands were tied as far as security related issues were concerned but they did not make an effort to bring some goodness in the system. Hussain Haqqani tried to absolve politicians from the charges of spread of militancy by saying that politicians were kept engaged by the Courts as well media on various charges of corruption as it was suited to the establishment (Haqqani H. , How Pakistan Lets Terrorism Fester, 2012). Establishment did not want attention of people towards its own shortcomings and politicians were easy target to be accused of every ill happening under the sun. He gave the examples of Osama Bin Laden’s killing in Abbottabad saying that instead, the Supreme Court of Pakistan investigating the facilitators of Osama Bin Laden in Pakistan, it was making memogate (a scandal of corruption of PPP’’s politicians) a big issue to divert attention from the real issue. Moreover during 1990s when militancy and terrorism was taking roots in the country, the court remained busy in investigating corruption charges of politicians and not a single significant terrorist or militant was arrested or executed during the decade. It may be right that politicians were easy target to divert attention from real issues but no one can be blamed more than politician for perpetuation of social factors responsible for militancy in society. If people are deprived of health or education, it’s because politician has neither will not money (budget for social sector generally goes to the pockets of politicians) to plan and execute some facilities for people. In Scholar’s village Murala in District Mandi Bahauddin (Punjab) there used to be a Government Girls High School about 25 years ago, it’s still one. Population of the country is increasing but the educational institutions do not increase. Similar is the situation about hospitals. There are long queues of diseased people waiting outside for their turns. In many cases even a single health or educational institution is not available in an area. People are dying of curable diseases due to unavailability of basic health facilities. Hunger and poverty are making people angry. In interior Sindh people are dying due to sheer hunger, and poverty. The politicians lack cxc

Systematic Diagram of Militant Religious Extremism in Pakistan the vision to understand that their inability to provide living facilities is pushing people to violence. They are going to foreign visit with an army of people accompanying them and burn millions of rupees. They have made politics an enterprise and are earning kickbacks. Their houses are like the palaces of kings. They have not a thought spared for those who are dying of hunger. The scholar thinks that Prime Minister Modi of India was taunting when he said to Prime Minister Nawaz Sharif that latter’s house was very beautiful. He might be imagining lifestyle of ruler vis- à-vis hunger stricken common man or he might be thinking about the house of Prime Minister whose cabinet as well as bureaucracy seem to be busy in building a case for begging foreign aid. Politicians have unfortunately equated civilian rule with corruption. Their sole purpose of winning elections seems to be enjoying power and earning money. They lack the will to bring a positive change. Pakistan is not a big country with unlimited resources. A larger chunk of its total earnings go to security and defense and what is left behind, politicians distribute it among themselves. They have neither will nor resources to do anything for improving the lives of common man. Common man has to rely on himself to get security, education or health facilities. If he is being wronged, stat would be of little help. In this situation he is free to adopt an ideology of violence. State and politicians are aloof of what is getting wrong and what a common man is thinking. It’s time for introspection and realization by politicians that instead of purchasing villas in Dubai, London or Saudi Arabia, they should invest in constructing more hospital, schools, or infrastructure for power generation. They should invest in creating new enterprises and provide employment to common man. They cannot give excuse that they were powerless. They are powerless to take a bold step on issues like Pakistan’s India or Afghanistan policy but they are very much powerful in improving the lives of common man. They have resources to facilitate common man but they lack the will. Politicians must realize that time is changing now. Violence and injustice in society cannot be perpetuated and state cannot remain oblivious of society it is governing. The way forward to get rid of menace of militancy and terrorism is in working political and military leadership together. The solution is not just fighting the militants with arms but with elimination of narrative of extremism and human resource development.

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Siddiqa, A. (2015, 02 26). Visible and Invisible. The Express Tribune .

Siddiqa, A. (2015, 01 01). Win the War not Just the Battle. The Express Tribune . The Battle of Badr a Proof of the Messenger's Truthfulness . (n.d.). al-Islam.org . http://www.al-islam.org/enlighthening-commentary-light-quran-vol-6/section5-battle- badr-proof-messengers-truthfulness. Valentine, D. S. (2008, 12 14). Sayyed Qutb: Terrorism and the Origins of Militant Islam.

Zakaria, F. (2012, 09 19). A Moment for Moderates. Zakaria, F. (n.d.). Saudi Arabia: The Devil We Know.

Zakaria, F. (2015, 10 08). The Key to Solving the Puzzle of Afghanistan is Pakistan. Washington Post . Zelikow, P. (2004). National Commission on Terrorist Attacks upon the United States. New York: The 9/11 Commission Report.

Chapter No. 06

CONCLUSION

Review and Reflection The scholar started his research work in 2014. It was the year when Pakistani Government took concrete steps to defeat militant religious extremism and terrorism in Pakistan. In June 2014 after terrorist attacks on Karachi Airport military operation Zarb e Azb was started in North Waziristan of FATA. Unlike earlier operations (Rah e Rast, Rah e Nijat etc) this operation was aimed to root out militancy from the whole country. As a result of this operation the local population of North Waziristan moved out of the area and Pakistani army entered to clear militant’s hideouts and to destroy their sanctuaries. Almost six months later on December 16, 2014 Army Public School Peshawar was attacked by terrorists killing almost 140 children. This was one of the most gruesome events in the history of Pakistan and it shook the entire nation. The long aspired consensus over elimination of the terrorist of all shades was achieved. National Action Plan (NAP) was devised and adopted in All Parties Conference on 24 December 2014 to fight terrorism and radicalism. Though policies envisaged in National Action Plan were not new but spirit to execute them was new and it was an educated guess of many that government was determined to send terrorists, gathered from all over the world, packing. National Action Plan has following twenty points. • After the Peshawar incident, government decided to proceed with the execution of extremists convicted in terror related cases. The Government has already started implementation.

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Systematic Diagram of Militant Religious Extremism in Pakistan

• Special courts, headed by the officers of the armed forces, have been established for the speedy trial of terrorists. These courts will be established for a term of two years. • Formation of armed militia will not be allowed in the country. • National Counter Terrorism Authority will be revived and made effective • There will be a crackdown on hate-speech, and action will be taken against newspapers, magazines contributing to the spread of such speech. • Financial sources of terrorists and terror organizations will be cut. • Banned outfits will not be allowed to operate under different names. • Special anti-terrorism force will be raised. • Measures will be taken to stop religious extremism and to protect minorities. • Madrassas will be regularized and reformed. • Print and electronic media will not be allowed to give any space to terrorists. • Keeping the rehabilitation of IDPs as the top-most priority, administrative and development reforms in FATA will be expedited. • Communication systems of terrorist organizations will be destroyed. • Social media and the Internet will not be allowed to be used by terrorists to spread propaganda and hate speech, though exact process for that will be finalized. • Like the rest of the country, no space will be given to extremism in any part of the Punjab. • Operation against terrorists in Karachi will be taken to its logical conclusion. • In the interest of political reconciliation, Baluchistan government will be given complete authority by all stakeholders. • Elements spreading sectarian violence will be prosecuted. • Comprehensive policy will be formed for registration of Afghan refugees. • To give provincial intelligence agencies access to communication of terrorists and to strengthen anti-terror agencies through basic reforms in the criminal justice system. Constitutional amendments and legislation will be carried out for this purpose. National Action Plan was charted out with much enthusiasm but soon it became victim of same confusion as was present before APS attacks of December 2014. Apex committees were established in every province to supervise and enforce NAP. As military has key role in Apex committees, the role of civilian leadership got smaller. With it the measure that were required to be taken by the civilian leadership (like developing consensus on rejection of militancy, building new narrative to counter narrative of militancy, bringing about Madrassa reforms etc. get neglected. After NAP euphoria was there and the liberal intellectuals were predicting the reversal of the fate of Pakistan. For example Ayaz Amir the ex-member of the National Assembly and Ayesha Siddiqa, writer of Military INC, were suggesting new avenues for the guidance of policy makers to strengthen the new found grounds.

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Systematic Diagram of Militant Religious Extremism in Pakistan

As a result of operation Zarb-e-Azb and execution of National Action Plan Pakistan got some successes against terrorism. For example Lt. General Asim Bajwa in a press conference on 16 June 2016 said that 4304 square kilometer Area of FATA and North Waziristan has been cleared from militants and 992 hideouts of terrorists have been destroyed. According to strategic survey 2015, almost 3000 intelligence operations were launched against militants from December 2014 to May 2015 in which more than 37000 militants were arrested within a year after Zarb-e-Azb. Terrorist incidents were dropped by 70%. Annual Security Report 2015 says that Fatalities from violence in 2013 were 5685 which was decreased to 1925 in 2015. Terrorist incidents reported in 2013 were 810 which was dropped to 247 in 2015. Polio workers casualties, who became victim of terrorism dropped to 12 in 2015 whereas the figure in 2014 was 39. Sectarian violence also showed a downward trend and fatalities due to sectarian violence dropped to 304 in 2015 whereas in 2013 as many as 616 people were killed in incidents of sectarian violence. It was claimed that FATA has been cleared of terrorists as either they were killed or fled across the border. But the terrorist attack on Gulshan-e-Iqbal Park Lahore on Christmas 2015 conveyed the signal that the terrorists were powerful enough to blow any mega city at their choice. Afterwards attack on Bacha Khan University Charsadda on 20 January 2016 proved the claims wrong. In Karachi, operation against terrorism was started by Rangers. Initially successes were achieved and incidents of terrorism dropped but then it has gone wayward. it seems to be limited only to establish RAW funding to Muthadda Qaumi Movement and linking corruption money of Pakistan People’s Party with terrorism. By doing this Rangers not only violated its mandate but also diverted from its task that was to eliminate terrorism from Karachi. The terrorists took benefit out of Rangers' lack of focus and went underground. "Meanwhile, Zarb-e-Azab is slowly transforming into a political maneuver that views corruption and lack of governance as fundamental to eradicating terrorism. What we may see is the elimination of political governments rather than radicalism or violent extremism". The failure of Karachi operation can be gauged from the fact that son of Chief Justice Sindh High Court was kidnapped in June 2016. In the same month a Qawal (Singer of religious poem) Amjad Sabri was killed by terrorists. Unfortunately the initial spirit to dismantle militancy began to wilt soon. There were several actions that indicate that things are not going in the direction in which these should go. For example NAP as well as leadership (both Military and civilian) resolved that there would be no difference among good or bad militants (or Taliban) and they would all be treated with an iron hand. This was a big achievement that a consensus was developed that every group using terrorism as a tool to achieve its ends would be fought. Later actions showed that this was not happening. In North Waziristan and Khyber Agency, Pakistan Army is fighting with militants that are attacking Army and civilian population of the country like Uzbeks, Chechens and Tehrik e Taliban. Army is not taking action against Afghan Taliban fighting against US and NATO forces like Haqqani network. USA and foreign media is constantly accusing Pakistan of continuing the policy of targeting only those militants involved in terrorism in Pakistan. Lt. General Asim Bajwa, Director-general of the InterServices Public Relations, and Chief of Army Staff rejected such accusations saying Pakistan is not tolerating presence of any terrorist group within its territory. But they failed to prove it through their actions. “The only militants they want to put out of action are the so-called ‘bad’ Taliban. The ‘good’ ones are likely to stay, though with reduced visibility” (http://forpakistan.org/pakistan-war-against-terror-continuous).

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Systematic Diagram of Militant Religious Extremism in Pakistan

National Action Plan envisaged fighting against all militants under the pressure of APS Peshawar attack but could not continue it. There may be several reasons behind continuing policy of tolerating good Taliban. The most important is Pakistan’s bad relationship with India. BBC News quoted Ayesha Siddiqa “I think the earlier stance that some militant groups were instrumental in achieving our security objectives still persists”. Pakistan’s security establishment views India as a permanent enemy. For example Lt. General Asim Bajwa in an interview reiterated that Pakistan’s policies were basically formulated to combat threat from its historical enemy India. He said "I would like to say that India poses a threat to Pakistan and so our entire defense mechanism is India-specific" (Bajwa, 2016). India being six times larger than Pakistan is not an easy enemy to counter. There is a theory that keeping good Taliban (or militants) is fulfilling Pakistan’s need of confronting a bigger enemy, and that too at lower cost. Involvement of various militant groups (like Jamatu Dawa) in terrorism in India and their connection with Pakistan’s security establishment is a clear proof of this phenomenon. It’s true that the Government banned many militant organizations. Malik Ishaq leader of Leshkar e Jhangvi was killed. Similarly Saif Ur Rehman Kurd who was involved in terrorist attacks on Hazara Shias in Quetta was also killed. But Pakistan government is facing criticism that the crackdown is basically against those were involved in terrorist activities within Pakistan. Hafiz Saeed of Jamat ud Dawa is moving freely although he is accused of involvement in Mumbai attacks. Another proof of halfhearted attempts to crush militant organizations is that no action is taken against militant organizations unless under presume form outside world. For example the operation against Jaish-e-Mohammad (JeM), a banned militant organization was started only after it was accused of involvement in Pathankot Air Base attack in India. According to one theory policy of supporting some militant organizations could not be undone unless Pakistan’s relationships with India changes pattern. Realignment of relationship with India does not mean normalization of relationship but it means interdependence between the two. In other words Pakistan has to discontinue its policy of constant warfare with India. As far as India is concerned, it is emerging as one of the world powers and it cannot afford any aggression against Pakistan. The policy makers must understand that the belligerent relationship with India did not harm India much but proved detrimental for Pakistan. Narrative of Jihad (that originally planted by USA to fight against USSR) was watered by Pakistan even after USSR withdrawal to prepare an army of Jihadis against India and then these militants got out of control and targeted Pakistan. The country is facing militancy because of its policy of employing militancy as a strategic toot against India. As long as India would be considered as enemy by Pakistan operation against militancy within the state would not be successful. There is a theory propounded by Hussain Haqqani in his book India vs. Pakistan: Why Can’t We Just be Friends? He is of the opinion that much of the fears of Pakistan (such as India wants to undo Pakistan) are baseless. He laments the fact that this paranoia was deliberately created by Pakistan’s security establishment. The country inherited a big army after partition which was in need of some bogey to justify its size and allocation of resources to it. Violent partition of Subcontinent and resultant issues (like stopping of water supply to Pakistan, occupation of Muslim majority state of Kashmir, delay in releasing funds to Pakistan form joint treasury by India etc) proved handy in building narrative that India would never accept Pakistan cxcvii

Systematic Diagram of Militant Religious Extremism in Pakistan a reality. Hussain Haqqani gives references to various speeches and events to disprove this, for example Jinnah, soon after partition, in an interview said that he wanted an association of Pakistan and India similar to that of Canada and America. He would never predict the rise of security establishment of Pakistan and resultant growth of militant proxies to be used against India. The scholar is not fully agreed with Hussain Haqqani. India was involved in dismembering Pakistan in 1971. It is true that Bengalis were not given their due share in power but their fight for separations was fueled by India in East Pakistan. It’s not just paranoia there are several evidences regarding current involvement of India in disturbance in Baluchistan. An Indian spy was arrested in the area in Baluchistan. Despite all this, it’s not easy to run over Pakistan even though India wants this. Pakistan is a nuclear power. It’s much smaller than India but it's not Vietnam and India is not China. China tried to occupy Vietnam, a much smaller and weak country, but failed despite its huge might before it. It’s not easy to attack a country and occupy it in the modern world. Recent example is USA attacking Iraq and Afghanistan, in both places it failed. India would be crazy to take such a disastrous step. India is an enemy and its not just a paranoia. But it has the power or will have the power to undo Pakistan is a paranoia and Pakistan has to get rid of it. In scholar’s opinion the most important reason for Pakistan becoming a prey of terrorism is its confrontation with India. It was to counter India that the very concept of nationalism was redefined in religious terms. Pakistan became a US guess for hire because it was racing with a much larger enemy India and was is need of support from USA. Militant organization became strategic allies of Pakistan’s deep state because these were low cost tools to be used against India. All these policies proved counterproductive, USA that planted militancy in Pakistan in 1980s to defeat USSR is now accusing Pakistan of giving refuge to terrorists. Nationalism that declared Pakistan a citadel of Islam has radicalized the generations. Militants that were strategic tool of Pakistan has grown out of control and are targeting Pakistani state and society. But Pakistan could not change their policy towards India. Pakistan’s defense mechanism to counter India is a missile for missile and a bomb for bomb. But it’s no longer a compensating for India's might. India has become a strategic ally of USA. USA has supported India in its bid to get a permanent seat in UN Security Council as well as in its inclusion in nuclear suppliers group. On the other hand Pakistan has become victim of International isolation mainly because it is considered as harboring terrorist outfits. Pakistan’s policy makers should formulate a policy to counter India's constant propaganda that Pakistan is involved in militancy in India. At present Pakistan could protest over this situation but could not reverse it. It must be realized that India has achieved a bigger and better status in international stage. In a globalized world image of a state is very important. Economic activities and mutual trade depends upon a country’s credibility in the world. India is getting benefit due to its strong image as an emerging global power. Pakistan cannot undo this image. It cannot stop India from using international forums to malign Pakistan as a country that is using terrorism to achieve its strategic goals. On the other hand Pakistan's social sector has remained under developed as majority of resources were diverted towards defense on the paranoia that it is fighting a battle of survival against India. Irony of the fate is that India remained unhurt in the while exercise. A universal principle has to be realized by security establishment that every policy has its limitations and once found wrong it must be reversed. Policy of using militants against India and using Taliban to get strategic depth in Afghanistan backfired. Pakistan’s territory has been run cxcviii

Systematic Diagram of Militant Religious Extremism in Pakistan over by terrorists and militants. Sovereignty of Pakistan has gone as outer world is not tolerating militants taking refuge in Pakistan and targeting them in its territory without bothering to take its permission. The drone attack killing Mullah Mansoor in Quetta was protested by Pakistan but it cannot stop USA. The establishment in Pakistan seems bent on continuing a failed policy. Adopting militancy as a strategic tool might have short term benefits but in the long run it is proving detrimental for Pakistan's survival. In scholar's opinion India could never be a bigger danger for Pakistan than militancy and radicalism that has threatened every nook and corner of the state. The militants are challenging writ of the state in the name of divine injunctions. Not a single city and not a single man is safe from the menace of terrorism. The need of the hour is to understand the whole situation and to revise and revisit the policy of using militancy for achievements of State's strategic objectives. To change the adoption of policy of good relationship with India is a prerequisite. Policy makers should realize their blunders and identify state's interests and not its enemies. There are many examples over the globe where States are moving forward along with their differences. For instance China and Taiwan has serious clashes as China claims Taiwan its part, but bilateral trade between the two countries is booming with every passing day. Similarly China and India has several border issues and the both countries went to war in 1962, but the trade between the two countries is going on. As far as Pakistan is concerned India never claimed the country as its part, why not the policy makers of Pakistan move on while keeping its differences with India aside. In the current world, states enhances their power not only through arms race but also through interdependence over one another. By choosing no trade with India, Pakistan is violating the principle of interdependence. If there is bilateral trade and cooperation going on in social sector between the two countries, there would be left no room for India to think about undermining Pakistan. It would develop its stakes in the wellbeing of Pakistan. In this way the trade would become a bigger deterrent against India than militant proxies. If India becomes dependent on Pakistan for its trade with Afghanistan or China, it will never try to harm Pakistan. As far as question of justification of a large army of Pakistan is concerned, the country needs a big fighting army to defeat militancy in the country. The threat of militancy in the name of religion is neither small nor a temporary one. The threat has spilled over almost entire Muslim world. With the rise of Daesh (ISIS), the threat gets more lethal. A big army is required not only to defeat and dismantle existing terrorist infrastructure but also for maintaining deterrence against other terrorist groups trying to establish their centers in Pakistan. The state's paranoia against India reflected in tempering with the idea behind creation of Pakistan. In order to get public support for State's policy of glorification of Jihad and war against India the concept of Nationalism, on the basis of which Pakistan was created, was redefined. The Muslim nationalism that led to creation of Pakistan was based on separate identity of Muslims. According to Nadeem F. Paracha, “Indian Muslim nationalism also largely bypassed Pan- Islamism because it believed that Muslim culture in the region had bearings which were separate from how Islam had evolved elsewhere” (Paracha, 26 June 2016, The Crisis of Muslim Nationalism). The Muslims of India being threatened by Hindu majority struggled for a separate home land. Muslim leaders, which were defining Muslim nationalism in line with Islamic universalism (or pan Islamism), opposed the movement for Pakistan as they were propounding to struggle for

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Systematic Diagram of Militant Religious Extremism in Pakistan creation of an Islamic universal state beginning form India. Soon after partition Pakistan found itself in war with India. A narrative of jingoism was created by military and intelligence complex declaring Pakistan an ideological state-a citadel of Islam and Army of Pakistan- the sword of Islam. Hussain Shaheed Suharwardi, a leading politician from Bengal, warned against slogan of permanent war with India and declaring Pakistan an ideological state as he was of the opinion that these notions would destabilize the state. Ulema, who opposed creation of Pakistan, knew that their political power lies in proving Pakistan an Islamic state. The establishment of the time thought that the country could be kept united in the name of Islam especially when Bengalis were not happy at Punjabi dominance in country’s affairs. Suharwardi described this trend saying “Now you are raising the cry of Pakistan in danger for the purpose of arousing Muslim sentiments and binding them together in order to maintain you in power” (Haqani, 2014). As it suited almost every vested interest to redefine nationalism that created Pakistan, no warning or protest from any one was considered. The movement for redefining nationalism got strengthened after Dhaka fall. The slogan of hundred years of war with India was popularized. Text books were changed in which Muslim warriors were glorified. Name of book of Indo Pakistan History was changed to Pakistan Studies. Third and the worst blow to Muslim nationalism was done in 1980s by General Zia. The text books were changed to prove Pakistan a theocratic state – a state of Muslims for glorification of Islam. Afghans were welcomed in Pakistan as Muslim brethren’s. Books were cleansed of any idea of secular Muslim state. Speeches and addresses of Quaid-e-Azam were edited to suit the idea of Pakistan as a theocratic state. A chapter was included in Pakistan’s Studies with the name of ideology of Pakistan which was defined in religious terms alone. According to Dr Pervez Hoodbhoy in Pakistan history revolved around only one aspect that is religious. Warriors who were Muslims, were portrayed as heroes without going into merits of such a claim. By doing so other aspects like economics, politics etc. were neglected on our hand and doors of debate and questioning were closed on the other hands. In case someone tries to debate the claim that Ghazni (an eleventh century Muslim warrior that invaded India seventeen times) was warrior of Islam, he might be dubbed as traitor of Islam. The result is that children learnt fallacy and conformity in the name of history. As Islam was used to glorify the events or warriors, no one could challenges or question the authenticity of such claims. At least three generations of nation has internationalized the well edited truths in the name of Pakistan studies. Now for them it is not easy to accept that what they have learnt is not truth. Through text book the establishment created nations with controlled thinking. People have radicalized and were grown intolerant as they are not ready to accept others' views. For them only Muslim could be on right side and outside would especially Hindus are conspirators with the aim to undo the citadel of Islam. Nadeem F. Paracha tells about the biases present in text book of Pakistan Studies in 1992 as "the author went to great lengths to explain Pakistan as a theological state surrounded by enemies. In fact, the book carried a separate chapter on these ‘enemies’ which was subdivided into sections on Hindus, Christians and Jews" (Paracha, 2014). The situation needs to be addressed. The students must be told that diversity exists in every group or nation. All Hindus cannot be bad and all Muslims cannot be good. They must be taught to develop tolerance and acceptance towards others' views. At present they have developed their own truths different from the rest of the world. In National Action Plan, policy to revise text books is missing. It is the basic right of people to know the un-adulterer truth and to learn

Systematic Diagram of Militant Religious Extremism in Pakistan questioning but they have been deprived of the right for decades. They have been wronged as they grew intolerant and remained deprived of fruits of acceptability and tolerance. They have grown paranoid about outside world. Their perspective about others grew narrow. Policy makers failed to foresee that redefining nationalism with religious colors would create its own problems. General Zia wanted to create mujahedeen and popularize narrative that Afghans are Muslim brethren’s of Pakistanis, and they must be helped by jihad against USSR. Later on the policy was not reversed as militants were considered as strategic tool against India. Narrative was constantly provided by Madrassas that Jihad against infidels must be continued till the supremacy of Islam. But after 9/11 these militants, who were fed with the ideology of supremacy of Islam and jihad against infidels, turned over Pakistan as it became ally of Christian USA in its war against terrorism against Taliban. The situation can be reversed with the same means as it was created. For this history of Pakistan should be rewritten. Nationalism that was behind Pakistan movement must be defined in its original perspective. It must be written in text books that Islam was not in danger in United India and the Muslim nationalism was developed to safeguard rights of Muslims in Hindu majority India. When the Muslims could not achieve this objective, they struggled for a separate homeland. Pakistan was created to safeguard rights of Muslims. Its purpose was economic, cultural and political development of Muslims of India, and not glorification of Islam. For the change to be more effective teachers must be trained as they belong to the generation who learnt through text books that Pakistan, being citadel of Islam, was victim of Hindu, Christian and Jews' conspiracies. It must be taught to the students that in today world that is divided by boundaries and every country make policies to defend its international and external interest aspiring for dominance of Islam and making a universal Islamic state would only lead to violence and creation of imagined enemies. The lessons regarding ideology of Pakistan should be stopped as it is not based as truth. The phase ideology of Pakistan has never been used even during movement for Pakistan. Change in curricular is not an easy task as the status quo is catering for the needs of powerful interests in polity but Pakistani leadership has no other option to save the nation from continuously feeding with the ideologies of hate and self-glorifications except to change the books being taught in schools. The reason of these failures is simple that is lack of will by the state to act. Despite the nation’s resolve to back the government in its fight against terrorism, it failed to develop consensus regarding defining terrorism. The government failed to reject the claims of militants that they are fighting for enforcement of Sharia in Pakistan and therefore their fight is in accordance with the Constitution of Pakistan. Leaders of Pakistan failed to delink Islam and violence, even when the nation was with them. No doubt the narrative of jihad for enforcement of sharia has gained strength over the time but the question is can state afford to be a silent spectator when the enemy is gaining strength with the time? It's time to reject the theories of Ibn Taymiyya and Sayyid Qutb who sanctify killing of Muslims in the name of lofty purpose of enforcing Islam. It would be a great service to the religion if the leaders of Islamic world along with Ulema come up to reject the wrong interpretations of Islam. The religion which literally means "Peace" is being associated with ruthless killings, this perception needs to be rectified. According to Ayesha Siddiqua a less violent version of Islam requires dialogue and consensus among Ulema of the Muslim community and may take years. This may not be, because in Pakistan Ulema generally remained compliant to establishment’s

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Systematic Diagram of Militant Religious Extremism in Pakistan demands. The country’s history is witness of the fact that when the establishment needed Mujahedeen’s, Ulema created them by teaching lessons regarding importance of jihad in Islam. Now why Ulema cannot teach lesson of love, compassion and tolerance in Islam at the behest of state? There may be many hardliners who would resist the change but state has many ways to bring about the transformation. For example it can fund only those Madrassas which follows the guidelines of government regarding their syllabi. It can elevate status of those Ulema who volunteer themselves for preaching love, humanity, tolerance and compassion as laid down in Islam. It can use the office of Council of Islamic Ideology for some decisions that promote tolerant and moderate version of Islam. State can use text books as well as teachers in schools to convey message of love and compassion in Islam. It can use media to fight the violent narrative of militants. It may take some time but one cannot reject a solution or work less enthusiastically over it only because it’s a long term solution. NAP envisaged Madrassas reforms, but till the time no concrete step has been taken in this regard. As far as registration of Madrassas is concerned, after one and a half year the negotiations are still going on between government and Madrassa Boards on registration. As far as reforms are concerned the NACTA chairman confirmed that these are not on the table being long term issues The reason again is lack of will by the state. Scholars like Hassan Askari Rizvi is of the opinion that as Pakistan Muslim League (Nawaz) is in power which has been historically supported by religious parties, it might not take action against Madrassas promoting jihad. The hurdles in the way of reforms does not end here. Madrassas have attained the status of holiness in the society over the years. Majority of people consider Madrassas as charitable organization that provide food, education and lodging to poor children. As madrassas provide religious education (how lethal or perverted it may be) it is not easy to undo them. Moreover many researches claim that most of militants were not madrassa literate. Lal Masjid incident and resultant backlash sent clear indication of what might happen if madrassa would be cracked down. The sensitivity of the issue further increase as madrassa are generally linked with a mother organization and structured on sectarian lines. Action against one may be retaliated forcefully. Power of madrassas also increase with the fact that madrassas impart to their students that they represent pure Islam and all others are making innovation is Islam and therefore liable to be killed. They even challenge legitimacy of state by declaring it un-Islamic. Due to these power maximizing strategies madrassas have the power to bring devoted and selfless followers in their thousands over roads whenever and wherever required. Due to these issues madrassa reforms are not an easy job. Madrassa represents the biggest unregistered sector of Pakistan. The government has literally no control over syllabi which is taught to children in madrassas. About their funding government is ignorant or is unable to trace their transaction and control them. It may be true that majorities of militant involved in terrorist activities does not belong to madrassas but according to Ayesha Siddiqa their mentors do belong to madrassa. The ideology or narrative which pushed militants to violence is provided by madrassas, that may not have been learnt by militant in premises of madrassa. The tentacles of madrassas have grown deep as madrassa students influence their fellows as well as their own families. Some policies of government are proving helpful in spreading lethal messages of madrassas to schools and colleges. For examples by

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Systematic Diagram of Militant Religious Extremism in Pakistan permitting students to learn school at grade 3 for Hifz (memorizing Holy Quran by heart and then accept them back to grade 5 means permitting the students to convey the ideology of that particular madrassa where he had been stayed for Hifz. Similarly by including Arabic among compulsory subjects and by equalizing madrassa educations with normal system of education, the doors are opened for madrassas student for jobs in education department. They become teachers of Islamic studies and Arabic and thus have ample opportunity to change the mindset of students in schools. Madrassas are responsible for constant provision of narrative of jihad or use of violence not only against USA/NATO forces but also against state of Pakistan (being dubbed by them as agent of USA) and other sects of Islam. The status quo will only enhance power and reach of madrassas. Therefore the solution needs to be worked upon. In scholar’s opinion madrassas should be registered at first stage. Government is talking to fine boards (created on sectarian lines) of madrassas to chart out a policy for registration. It should trace funding system of madrassas and control it. Madrassas should be brought under regulation of ministry of education. These are independent because of their private funding, government should stop it. It is a lamenting fact that madrassas has grown to be cradle of darkness and falsehood. Madrassas have failed to produce eminent scholars of Islam instead these have turned to machines that are producing devotees ready to kill or to be killed for a perverted ideology. In order to bring significant reforms, an option before government is to nationalize all madrassas. As education is responsibility of state and if it is not regulating it, it is giving its powers to its enemies. By nationalizing madrassas the government can regulate its syllabi and it can control the narratives that are being spread from madrassas. The teacher in madrassas would be state employees like teachers in school with the only difference that teachers of madrassas would be well learnt scholar of Islam. They should be well aware of the living nature of Islam, principles of Ijtihad and basic teachings of Islam. These solutions may sound idealist but idealism of today may be realism of tomorrow. NAP envisaged activation of National Counter Terrorism Authority (NACTA) but after one and half years it has not yet empowered to adopt or enforce counter terrorism strategies. There is still confusion that whether NACTA is under Prime Minister or interior ministry. It was not yet allocated a budge. It is never heard that a strategy or action is taken by NACTA to control terrorism in the country. About terror financing, no action has yet been taken. There may be a rough estimates that it might be Saudi money, or money coming from illegal economic activities, is behind terror financing but neither channel were detected nor any action against financer was taken. Government promised to prevent the reemergence of banned outfits but the nation remained unaware of the lists of banned outfit. Actions have been taken against many militant outfits like killing of Malik Ishaq of LeT but many militant leaders remained out of lope e.g. Hafiz Saeed of LeT and Maulana Abdul Aziz of Lal Masjid were not touched. Moreover, the action against the banned organization was taken during the initial months. Later on no progress was made. NAP envisaged protection of minorities such an action requires amendments in discriminatory laws against minorities as these laws are behind oppression against minorities like blasphemy laws but no such action is taken.

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Systematic Diagram of Militant Religious Extremism in Pakistan

According to NAP people involved in Sectarian violence will be prosecuted. Just by prosecuting the criminals would not do the job unless the mindset that is perpetuating sectarianism is fought. The narratives exist in the society according to which one sect claims to be the follower of pure Islam and all others on wrong path and therefore must be killed. According to Ayesha Siddiqa “Some of the bigger seminaries also develop literature that is extremely lethal, encouraging a constant conflict with the “other” until the latter is vanquished. According to this apocalyptic worldview, no other culture and civilization will survive at the end of times but their own.” (Siddiqa, 2015) This narrative needs elimination, and this is again possible through madrassa reforms as discussed above. NAP promises to bring “administrative and development reforms” in FATA but the reforms are not even outlined or debated yet. Operation Zarb-e-Azb is continuing there but the solution is not merely related to military solution. Civilian side of problems needs immediate attention. Among most immediate actions to be done by the civilian government is bringing FATA under normal administrative system and initiation of development activities there. FATA is considered as heaven for militants. It has been blamed by USA as well as Afghanistan that Pakistan’s tribal areas are providing sanctuaries to the militants. In order to address the problem, understanding of administrative structure of FATA is required. Khyber Pakhtunkhwa can be divided into four categories as far as administrative structure is concerned: - Settled Districts: There are seventeen settled districts of KPK which means that these are the districts where Federal or Provincial laws are applied like all other districts of Pakistan. Federal Administrated Tribal Areas (FATA): FATA consisted of seven agencies i.e Bajaur, Mahmand, Khyber, Orakzai, Kurram, North Waziristan and South Waziristan. Political agents and Governor of KP is responsible for the administration of these agencies. No law of Federal Government can extend to FATA unless President instructs so according to article 246 and 247 of Constitution. Political agents along with tribal elder’s i.e Malik’s and Lungihoders run the administration of an agency. Frontier Regions (FR): There are six frontier regions; these are areas which are located between settled districts of KP and FATA agencies. These Regions are under the administration of Provincial Government but Provincial Government administrates FR through District Coordination Officer (DCO). The position of DCO in a Frontier Region is similar to that of Political Agents in FATA. Provincially Administered Tribal Areas: There are six provincially administered Tribal Areas i.e Chitral, Upper Dir, Lower Dir, Shangrilla, Buner and Swat. They come under the administration of provincial Government. But neither Federal nor Provincial government laws can apply at PATA unless so directs by President in case of Federal and by governor in case of provincial laws. The complex structure of administration in KP especially in FATA is responsible to the great extent for its becoming a Disney Land for terrorists. In 1893 the British administrator H.M Durand established a border between Afghanistan and Pakistan, known as Durand line. In both sides of the Durand line there were Pukhtun tribes. For administration of tribal areas the British Government enforced Frontier Crime Regulations (FCR) in 1901. The basis of FCR was tribal rewaj (customs) and their Pakhtunwali (Pakhtun code of ethics).

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According to FCR internal matters of tribal areas would be governed by tribal people themselves and FCR would be for regulatory and protected areas of administration. FCR, being based on tribal customs (rewaj) of 1901, sometimes violate basic human rights e.g. according to Section 21 and 22 an entire tribe or entire village can be punished for the crimes of individuals. As FATA is put under executive authority of President according to articles 51, 59 and 247 of the Constitution of 1973, Parliament of Pakistan has no power to legislate over FATA. FCR and political agents are presenting an outdated mode of administration. Loopholes of administrations in FATA are responsible for its becoming an unruly area where any foreigner can settle without the permission of the government of Pakistan. As tribal areas do not fall under the jurisdiction of Legislature, these remain backward and poor. Literacy rate in FATA is much below (i.e.17%) than other parts of Pakistan. Health facilities also show a bleak performance as for 8000 people there is just one doctor. Similarly in all seven agencies of FATA there are just hundred High Schools in comparison to five hundred Madrassas. The control over FATA by government was further deteriorated during 1980s when due to USSR invasion in Afghanistan Mujahedeen from Central Asian and Arab countries migrated to FATA. After Soviet withdrawal these Mujahedeen stayed there for enforcement of Islam in the area. The inflow of Mujahedeen in 1980s as well as after 9/11 resulted in increase in circulation of weapons. Illegal economic activities like smuggling also increased in the region. FATA needs administrative reforms. There are various reasons for this. First by not extending Constitutional provisions to FATA, these areas not only remained backward but also writ of sate slackened there. If the State is not providing funds for development to FATA like it is providing to other parts in Pakistan, people of FATA will not be loyal to the state and sense of deprivation and alienation among people will increase. The situation needs immediate attention as the people are getting enlightened about their rights. Many citizens of FATA have migrated to settled areas of Pakistan or in Gulf countries. They have seen the differences regarding human development, law and order and availability of facilities to the citizens. Moreover, they are getting rich due to their earnings of foreign remittance. They are not ready to obey the political arrangements arrived at by the tribal elders and political Agents. They want their share of power. The power of tribal elders is further decreasing due to the rise of political Islam in the region. The militants have their followers who are not ready to obey any others except their own commanders. So there are various factors that are resulting in unraveling of tribal system, the time is ripe to bring FATA under normal administrative system of Pakistan. Leadership might be afraid of the reaction from militants who wanted to keep the area lawless in order to continue their supremacy in the area. The military claims to have defeated militants in FATA, so the reforms can be enforced without delay. Another issue to be solved for elimination of militancy is border surveillance. Border control of Durand line got almost non-existent during 1980s and no measures were taken to strengthen border control during 1990s. The issue of border surveillance and administration got prominent after 9/11. USA along with NATO forces defeated Taliban and Al Qaida by November 2001, but their guerilla resistance prevented USA to strengthen its gains in Afghanistan. It is widely believed internationally that Taliban and militants came to tribal areas to recruit, recover and sustain themselves after their rout in Afghanistan. Similarly when Pakistan’s Military started operation Zarb-e-Azb in North Waziristan, it accused that militants being targeted by Pakistan were taking refuge in Afghanistan. This situation demanded a solution that lies in strict surveillance of Pak-Afghan border i.e. Durand line. No doubt the border is long i.e. 1500 miles ccv

Systematic Diagram of Militant Religious Extremism in Pakistan and porous with 300 passes but it can be made more secure “if we treat the Afghan border as we treat the Line of Control in Kashmir or the Working Boundary next to Sialkot” (Amir, 2015). Pakistan’s border with India is guarded by large number of troops deployed there by both countries, the result is that the border remained static. Whereas the western border with Afghanistan is dynamic as Pakistan failed to guard it as it is guarding its border with India. The problems related to Afghanistan will keep on having spillover effect on Pakistan unless the Durand line will be plugged. Afghan refugees that have been embraced by General Zia during Soviet war in Afghanistan is putting a great burden on Pakistan’s economy and law and order. It's time to repatriate Afghan and other foreign militants. The government can initiate the task by registering them and then fining those tribes or villagers that are giving refuge to them. Afghan refugees have penetrated not only in Tribal areas but also in all parts of the country. Pakistan is not a rich country and with limited resources cannot bear the burden of Afghan refugees. This task is also very difficult owing to the fact that third generation of Afghan refugees is living in Pakistan. After killing of Afghan Taliban leader Mullah Mansour in Quetta in an American Drone, high ups in Pakistan seems to be willing to repatriate the Afghans which is a good idea and must be followed with concrete steps. Many intellectuals like Zubeida Mustafa and Kofi Annan believe that it is injustice and corruption which lead the victims towards violence. Various studies show no relationship of poverty with terrorism. Similarly there are many corrupt countries in the world which are not facing the problem of militancy. But if the relationship between corruption and militancy is not yet found, it can exist in future. Who knows that tomorrow a violence lover gather people in the name of corruption of system and then it would not be easy to handle. National Action Plan did not formulate a policy regarding equal opportunities for all and human development. Most important asset of a state is its manpower if developed or trained in construction way. It’s a time to save our future generations from the clutches of intolerance and militancy by educating and supervising them so they may not fall victim of militancy and radicalization. For this the state has to give knowledge, hope, skill and employment to its manpower. But many believe that what empowered both the Ulema and the madrassas was the State’s alignment with these to gain geo-strategic advantages.

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Systematic Diagram of Militant Religious Extremism in Pakistan

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Systematic Diagram of Militant Religious Extremism in Pakistan

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