Vous êtes sur la page 1sur 45

LAHORE

RELIGIOUS EXTREMISM REASONS


AND REMEDIES

BY
LT CDR SAQIB HASAN PN
2011-2012

THESIS STATEMENT
(RELIGIOUS EXTREMISM-REASONS AND REMEDIES)
Pakistan got independence on the name of an ideology i.e Islam. The very
ideology was based on Two Nation Theory fueled by the religious
discrimination/extremism of Hindus towards Muslims of undivided India in that
era. Therefore, Muslims of Sub Continent got united under the flag of Islam to
liberate a country where they could practice it without dictation of Hindus. At the
time of independence, the internal differences among Muslims were somewhat
laid aside but afterwards with every passing decade, extremist religious
viewpoints started surfacing. The religious extremism, of which once Muslims
were victims themselves, started waging against factions of their own religion in
Pakistan.

Either its origin was British injustice to Islamic ideology/education system


after 1857 War of Independence or its latest traces emanated from Zia regime
flourishing extremist groups; the menace had been a major hurdle in National
Unity. In addition, every Government in Pakistan exploited implementation of
Islam as law of land only for victory in elections. But when the desired results
were not drawn by Governments, the public turned towards religious
parties/block. A soft corner for clergy (either righteous or extremist) got implanted
in the hearts and minds of masses as the former might revive the ideology, Islam.

1
2

The half cooked and under privileged clergy took lead and their
incomplete teachings based on hatred started targeting common man. The
ultimate product was intolerance, white collar looting, emotional black mailing,
confiscating lands on the name of mosques/madressahs and so much so,
organised crime under the garb of religion. Unchecked activities of the religious
jihadist factions after Afghan War 1979-1989 and of Kashmir valley added multi
dimensional problems for Law Enforcement Agencies (LEAs) for checks and
balances in post conflict era, although sponsored by the earlier governments
themselves.

The episodes of Military Operation in FATA/South Waziristan and of Lal


Masjid added fuel to fire and the series suicide attacks, bomb blasts and overt
asymmetric attacks by religious extremists on Government and Armed Forces
worsened the situation. Islam once the ideology of Pakistan was made
disillusioned by its enemies through waging religious radicalism. The situation not
only has confused the general public about image of Islam but this peril has also
been established as a severe internal threat to the country.

(In this backdrop analyse the reasons of religious extremism in


Pakistan and possible remedial measures).

RELIGIOUS EXTREMISM IN PAKISTAN REASONS AND REMEDIES


CHAPTER I
INTRODUCTION
Pakistan was the by-product of relentless struggle of the people of SubContinent irrespective of religion, colour and creed. The recognition of that
struggle for Pakistan was duly given to communities other than Muslims by Quaid
e Azam. The great leader refused to become part of Khilafat Movement in
1920s, a pure Muslim movement, so that it should not caste a religious/Muslimonly shadow on anti- British movement. In this connection he said that, it was a
crime to mix up politics and religion the way we had done. 1.
At another occasion Jinnah as the designated Governor-General stated in
the first Constituent Assembly of Pakistan on 11 August 1947, You may belong
to any religion or caste or creed . . . that has nothing to do with the business of
the state . . . We are starting in the days when there is no discrimination, no
distinction between one community and another. 2
Contrary to the clear vision of Founder of Nation, after his demise, it has
always been endeavoured by the Muslim clergy to implement Islam as Law of
Land. On the same note they have failed either in providing any written Islamic
framework ever for implementation. Political leadership also used Islam to
elongate their rule only and got the religious clerics assembled for the purpose.

1 http:// http://www.amazon.com/Jinnah-India-Partition-Independence-Jaswant/dp/8129113783
2 The Constituent Assembly of Pakistan Debates, Karachi, volume 1, number 2, 11 August 1947.
p. 1 quoted in www.wikipedia.com

Under General Zias Islamisation (1977-1988) a sea change was observed


and Islam was openly used as a tool to further the rule of the General. SunniShia conflict prospered much during the Generals regime in 80s and reached its
peak in 90s3. Religious militancy, terror attacks, madressah culture and drugs
proliferation also boomed during the period.
Similarly Afghan war, Kashmir freedom struggle and the host of similar
Muslim sufferings across the globe afforded wider support and acceptability to
militant religious movements in the name of Jihad. This extremism found
expression in the 9/11 events and is today viewed as a threat to the global
peace4 Consequently, the United State led war in Afghanistan and invasion of
Iraq added new dimension to the religious extremism and reinforced Muslims
hatred against the US and the West 5.
This paper is aimed at discussing the roots of religious extremism and
suggests the remedies after discussing the effects of this menace on Pakistani
society. The paper has been developed in the following sequence:
a. Chapter IIntroduction.
b.

Chapter II

Roots of religious extremism in Sub-Continent and

then in Pakistan.
c.

Chapter III

Effects of religious extremism on Pakistan.

d.

Chapter IV

Way Forward and Recommendations.

3 Hasan Abbas , Pakistans Drift into Extremism (New York: An East Gate Book, 2005). p 12.
4 Yonah Alexander, Combating Terrorism, Strategies of Ten Countries, Ann Arbor University of
Michigan Press, USA, Manas Publications, New Dehli, 2003, p 27.
55 War Helps Recruit Terrorists, Hill Told, Washington Post, 17 February, 2005, p.6.

e.

Chapter V

Conclusion.

CHAPTER-II
ROOTS OF RELIGIOUS EXTREMISM IN SUB-CONTINENT AND
THEN IN PAKISTAN
The roots of religious extremism can be traced back from 20 June 1858
when British East India Company established their colonial rule after defeating
Mughal dynasty in the Sub-Continent6. Muslims launched an armed resistance a
year before for their independence which failed miserably. The British adopted
famous policy of divide and rule to suppress them.
They had a natural alliance with Hindus against Muslims because of many
reasons. Primary was the old age Hindu concept of Muslim rulers as usurpers
therefore any power assuring the usurpers not regaining the rule was their well
wisher. Secondly, the common British memory had not forgotten the crusades 7,
remembering Muslims as enemies. This became one of the reasons of hatred
among Muslims and British.
The emergence of Muslim clergy (mullah) was the episode of this very era
when just to oppose the British, the later blocked every opportunity of prosperity
and contemporary education. Fixated point of view towards religion, emerging
modern world, scientific inventions rather every opportunity of keeping pace with
rapid paced world was banned by the clergy. Examples were forbidding English
language, scientific education, photography, entertainment, loud speakers,
wearing of trousers and shirts to common Muslims.
The same was against the teachings of Islam since, The Prophet
6 http://www.radianceweekly.com/48/165/muslims-and-1857-war-of-independence/2006-12-31/coverstory/story-detail/muslims-and-1857-war-of-independence.html
7 Ibid

Muhammad (peace be upon him) said: "The seeking of knowledge is obligatory


for every Muslim." 8.
To counter the educational lapses among Muslims, a Muslim scholar Sir
Syed founded the Madarsatul Uloom in Aligarh In 1875. His objective was to
build a college in tune with the British education system but without
compromising its Islamic values9. But again the Mullah was the biggest hurdle.
They thrashed the concept of English education with Islamic one and declared
Sir Syed as kafir(infidel).
Some of the historic factors contributing to this menace in Pakistan are of
undivided Indias origin. Same are as follows:
Armed Conflict Between British and Muslims.The Muslims in SubContinent rebelled against British in 1857. Muslim soldiers rebelled against the
insulting behaviour of their superiors, killed British officers, freed their comrades
and destroyed the Company offices 10. Soon the same was extended all over
Indian soil but was overcome and crushed brutally by the British. Those
convicted of mutiny were lashed to the muzzles of cannon and fired through
their body11. The detention and deportations of the Muslim activists to Kala Pani
(Andaman Islands) continued for decades after Ambala (1864) and Patna (1871)
resistance battles. The mujahidin showed gallantry and courage against the
8 Al-Tirmidhi, Hadith 74 quoted in
http://www.islamawareness.net/Knowledge/knowledge_article0001.html
9 http://aligarhmovement.com/sir_syed
10 http://www.radianceweekly.com/48/165/muslims-and-1857-war-of-independence/2006-1231/cover-story/story-detail/muslims-and-1857-war-of-independence.html
11 http://www.gatewayforindia.com/history/british_history2.htm

British troops during the said battles 12. These episodes made Muslims and British
natural belligerents of each other and inculcated element of militancy in Indian
Muslims for freedom.
Hunter Report.

The British turned fiercely on Muslims as their real enemies

and endeavoured to put an end to the Jehad movement, which seditious


Wahabis had launched13.On 30 May, 1871 Lord Mayo, who was an Irish and
Secretary in British Jew PM Mr Disraelis Ministry, asked a civilian W.W. Hunter to
write a report on the burning question of the day: Whether the Indian Muslims
were compelled by their faith to rebel against the British rule? 14.
Hunter published his report (excerpts are given in Appendix-I) in 1871
under the title The Indian Musalamans: Are they bound in conscience to rebel
against the Queen? He concluded on page 139 of his report:
The whole Koran was based upon the conception of the Musalmans as a
conquering and not as a conquered people. It was hopeless to look for
anything like enthusiastic loyalty from our Muhammaden subjects 15.
On page 11 of the same report he writes The Musalmans of India are and
have been for many years a source of chronic danger to the British Power in
India.16

12 http://alhafeez.org/rashid/british-jewish/bjc_1.htm retrieved on 1 Nov 11


13 Ibid
14 Ibid
15Quoted in http://books.google.com.pk/books?
id=tW8BAAAAQAAJ&pg=PA9&source=gbs_toc_r&cad=4#v=onepage&q=Muhammaden
%20subjects&f=false
16 Ibid

Therefore the British estimated that Indian Muslims were their worst
enemies and therefore started targeting them the most.
British

Support

to

Mushroom

Various

Religious

Factions.As

enunciated in the Queens Proclamation (1858), many religious adventurers were


brought out in the religious market of India with their products' by British
invaders. The Imperialists very own religious plantation within Islam was Qadiani
faction. Mirza Ghualm Ahmed Qadiani, leader of Qadiani group was chosen for
the role of a fake prophet, so that the Muslims would gather around him and he
would distract them from waging jihaad against the English colonialists 17.
Among Muslims many sects and sub-sects sprang. There were Naturists,
Ahl-e-Hadith, Ahle Quran (Chakralwis), pacifist Sufis, Deobandi, Barelvi, Ahl-eHadith, besides two larger Shia and Sunni groups. The whole Indian society was
divided into a large number of hostile groups all of whom were bitterly at war with
each other18. The British exploited the same in their own favour and extremism
prevailed in the society because of the twofold acts; of the oppressor (fueling the
differences into domestic violence) and oppressed (not uniting against British)
both.
Initiation of Religious Militancy.Members of the Khilafat Committee
issued a fatwa supporting the non-cooperation movement in July 1920 advocated
by Gandhi. The fatwa, published in the Aljamiaat Urdu daily of Delhi, was signed
by 500 ulema declaring the British government as 'haraam' (prohibited by the

17 http://alhafeez.org/rashid/british-jewish/bjc_1.htm retrieved on 1 Nov 11


18 Ibid

10

Sharia, the Islamic Law) and overthrow it by force 19. This initiated the element of
religious militancy in the sub continent which had the long lasting impressions in
the history to come.
Economic Crackdown on Muslims.Banning the modern education had it
s implications. Muslims who did not want to leave the religious elements, were
deprived of government jobs, latest and in turn their economical conditions
became worse. The British attributed the war of 1857 to the Muslims alone. As a
result, property belonging to Muslims was confiscated and they were denied
employment opportunities everywhere in the army, revenue department, and
judiciary20.
Pakistan Came Into Being Inheriting Religious Extremism.On an
occasion Jinnah said: "The great majority of us are Muslims. We follow the
teachings of the Prophet Mohammad (PBUH). We are members of the
brotherhood of Islam in which all are equal in right, dignity and self-respect.
Consequently, we have a special and a very deep sense of unity. But make no
mistake: Pakistan is not a theocracy or anything like it." 21
Islamic Democracy, as envisioned by founding father failed to take roots
and Islam was politicised for individual gains in Pakistan. The religious extremism
in Pakistan can be segregated in three eras; post Pakistan, post cold war and
post 9/11.
19
http://www.indianmuslims.info/articles/firoz_bakht_ahmed/role_madrasas_1857_war_independen
ce.html retrieved on 14 Dec 11
20 http://www.storyofpakistan.com/articletext.asp?artid=A023 retrieved on 3 Nov 11
21 Ghazali, Abdul Sattar, Islamic Pakistan, Illusions and Reality, (National Book Club, Islamabad
1999) quoted in http://ghazali.net/book1/chapter_1.htm Chapter 1 retrieved on 14 Dec 11

11

Post Pakistan Era (1947 1991)


This period can further be sub-divided in three periods that is, from 1947
1977, from 1977 1988 and from 1988-1991 .
1947 to 1977 - Disagreement between Religious and Modernists.This
period can be characterised as a clash of interpretations between the Islamic
modernists and orthodox Ulemas over the role of Islam in the state. 22 First step
towards Pakistans Islamisation was the Objectives Resolution of 1949 23. The
constitutional drafters followed the guidance of the objectives resolution, and
Pakistan was declared an Islamic Republic in 1956. 24.The preamble to the 1956
Constitution prohibited any laws repugnant to Islam as set forth in Quran and
Sunnah25.
Later the 1962 Constitution, given by Ayubs regime, added an additional
phrase to repugnancy clause that no law shall be repugnant to the teachings and
requirements of Islam as set out in Holy Quran and Sunnah 26. A glimpse of
religious militancy was observed during 1971 war between India and Pakistan
when two armed wings of Jamaat-e- Islami namely Al-Badr and Al-Shams
fought against Mukti Bahini Guerrillas in the then East Pakistan. That militancy

22 Asama Yaqoob, Muslim as an Identity Group in South Asia, Regional Studies, Autumn 2003,
p.98.
23 Hassan Abbas, Pakistans Drift into Extremism (New York: An East Gate Book, 2005), .p168.
24 Ibid, p166.
25 Farooq Hussein, Religious Liberty in Pakistan: Law, Reality and Perception, Current Affairs,
December 2004, p.131.
26 Ibid.

12

was although in the favour of the state but however reflected the traces of
militancy in Muslims of Pakistan27.
The 1973 constitution, given by Bhotto regime, formally establish Islam as
the state religion in Pakistan28. Bhutto also tried to counter the political nuisance
value of the conservative religious parties by conceding to a number of their
political demands, ........... banning the consumption of alcohol and declaring the
Friday as weekly holiday29
1977 to 1988 General Zias Brand of Islam.The Generals period that
followed Bhutto saw the all-encompassing `Islamisation` of Pakistans sociopolitical structure. Constitutional amendments resulted in two significant additions
to the Constitutional structure article 51(4A) (to bar non-Muslims from voting in
general elections) and article 227 (to bring all existing laws into conformity with
Holy Quran and Sunnah). The Islamic laws include Hadood Ordinance, Zina
Ordinance, Zakat Ordinance, Property Ordinance, Qanun-e-Shahadat Order and
Blasphemy Law30.
Major amendments in Pakistan Penal Code include (Under Blasphemy
Law), Section 295B (Defiling the Holy Quran: Punishment-Imprisonment for life)
and Section 295C (Use of derogatory remarks with respect to the Holy Prophet:
Punishment- death/ imprisonment for life)

31

Federal Shariat Court and the

27 http://www.britannica.com/EBchecked/topic/51736/Bangladesh/277585/Bangladesh-sinceindependence
28 Farooq Hussein, Op.cit 133.
29 Asma Yaqoob, Op.cit.
30 Salman Akram Raja Islamisation of Laws in Pakistan, Current Afairs, January 2004, p.43.
31 Farooq Hussein, Opcit 136.

13

Shariat Appellate Bench of the Supreme Court were established under judicial
reforms32. This era includes two important events of 1979, the Islamic revolution
in Iran and the Soviet invasion in Afghanistan.
Iranian Revolution.1979 Iranian revolution can be termed as a major
reason for deepening sectarian divisions and violence. The post revolution Iran
adopted as a matter of policy the spread of Shia ideas.
As a result, TNFJ (Tehrik-e-Nafaz-e-Fiqah-e-Jaffria) emerged as a
pressure group in Pakistan33 and the Shia community became more vocal and
militant. The ensuing years witnessed increasing Shia activism and militancy;
and strong Sunni backlash34. The emergence of Anjuman Sipah-e-Sahaba
(ASS), later renamed Sipah-e-Sahaba Pakistan (SSP), in 1982 with strong antiShia objectives was a clear manifestation. 35. This was the beginning of sectarian
conflict in the country with external support.
Afghan War.Soviet invasion of Afghanistan in 1979 was a turning point
that brought the rivalry of two superpowers (US and USSR) into Pakistans
neighbourhood. Zia regime offered to play role of a frontline state and sought
political, economic and military support from US. It was considered necessary to
mobilise religious feelings and Jihadi spirit for Afghan resistance. Subsequently,
extremist elements (like Jamaat-e-Islami, Jamiat-e-Ulema-e-Islam and Jumiat-eUlema-e-Pakistan) were encouraged and Jihadi sentiments were supported
32 Salman Akram Raja, Opcit, p.52.
33 Muhammad Amir Rana,Opcit,p.113.
34 ICG Report, The State of Sectarianism in Pakistan,(April,2005)
35 Mariam Abou Zahab, The Regional Dimensions of Sectarian Conflicts in Pakistan, Available on
www.ceri-sciences-po.org, accessed on 28 Jan 2012.

14

alongwith liberal funds provided to groups and institutions for training Afghan and
other Muslim nationals from a host of countries to wage war against Soviets 36.
Religious schools multiplied during this period and by the time Afghan war ended
in 1989, Jihadi culture had acquired deep roots in Pakistani society.
Rise of Ethnic Groups and Religious Parties.

The institutional roots of

Islamic fanaticism were laid when Zia regime during its tenure provided funds for
establishing Mosques and Madaris, particularly in small towns and rural areas.
The same also led to the rapid growth of militant religious organisations. During
1979-1989, CIA gave $ 2.1 billion for the training of 200,000 Afghan Mujahideen
and over 20,000 Arabs including Osama bin Laden 37.
Unfortunately, the Zia regime being fully aware remained unmoved during
this period instead of taking preventive measures. It is important to list some
leading extremist and militant groups which have been engaged in extremist and
militant violence in Pakistan. Religious outfits of Pakistan are listed at AppendixII. The Sunni backed groups indiscriminately killed shia sect members and vice
versa. Some groups are:
Shia:
Tehrik-e-Nafaz-e-Fiqah-e-Jaffria (TNFJ).
Tehrik-e-Jaffaria Pakistan (TJP).
Sipah-e-Muhammad Pakistan (SMP).
Sunni:
36. Ibid.
37. Lt Cdr Amir Hasan PN, Increasing Religious Extremism In Pakistan Ways To Address, (37 th
PNWC IRP 2007 2008) p.9

15

Sipah-e-Sahaba Pakistan (SSP).


Lashkar-e-Jhangvi (LeJ).
1989 Uprising In Kashmir.The wars with Pakistan made the Kashmir a
sensitive border state in India.

Indian government accused Pakistan for

supporting and sponsoring the freedom fighters.

It was Gen Zias another

dimension of Islamisation to encourage various sectarian groups, particularly the


Deobandi Schools and promoted the setting up of Madaris by religious parties
and such groups38. Many of them were meant for refugees from Afghanistan.
These Madaris ultimately became institutes for producing hands for Jihad to fight
in Kashmir. Consequently, these young students become religious extremists and
are used in number of terrorist activities. Sources of manpower for jihadi
organisations are deliberated at Appendix-III. Furthermore, a suicide attack on
Indian controlled Kashmirs legislative assembly on 1 October 2001 and 13
December 2001 attack on the Indian parliament by Kashmiri Jihadis brought the
dilemma to light39.
1988 to 1991 Democracy Revisits.Afghan Jihad brought the Army and
religious parties in close contact especially the ISI. Therefore, ISI chief Lt Gen
Hamid Gul cobbled together the Islamic Democratic Alliance against PPP in 1988
elections40. Despite all his efforts, Benazir won the elections and took office.

38. Article on Regional Implications of the Rise of Islamic Fundamentalism in Pakistan by Kalim
Bahadur, (Strategic Analysis: Jan-Mar 2006), p.7 quoted in Hasan,, Amir Lt Cdr PN, Increasing
Religious Extremism in Pakistan (Lahore PNWC IRP 2007) p 9-11
39. Hasan Abbas, Paksitans Drift into Extremism, (New Dehli: Elegant, 2005), p. 225.
40 Hassan Abbas, Opcit, p.134.

16

Although democracy returned, even then Army continued to play vital role in of
Pakistan by keeping Afghan and Kashmir Policies under her control 41.
Post Cold War Era: 1991 - 2001
By the end of 1991, Soviet Union disintegrated and US backed away from
Afghan affairs42. At that time, Nawaz Sharif was prime minister of Pakistan. One
important development in these years was the involvement of ISI chief (Lt Gen
Javed Nasir), in supporting Muslims in Xingjian Province of China, rebel Muslims
in the Philippines and some religious groups in Central Asian States on the name
of Islam43.
This spoiled the Pakistans impression internationally and put Pakistan on
the US state departments watch list.

In late 1993, MI stumbled upon a

conspiracy planned by fundamentalist senior Army Officers 44. As a result of said


happenings and owing to US pressure, General Waheed Kaker the then COAS,
sent two previous chiefs of ISI home and mandated Lt Gen Javed Ashraf Qazi to
cleanse the ISI of Islamists45.
Emergence of Taliban and Sectarianism.In 1994, Taliban phenomenon
emerged in Afghanistan. Pakistan welcomed the Taliban, as they were Pakistan
friendly.

Taliban government in Afghanistan and their policies inspired the

extremist elements in Pakistan. This influenced the indigenous Taliban-style

41 Ibid.
42 Griffin, Michael, Reaping the Whirlwind (London: Pluto Press, 2001), p..xii.
43 Hassan Abbas, Opcit, p.148
44 Ibid, p153.
45 Ibid.

17

movement in Malakand by Tehrik-e-Nifaz-e-Shariat-e-Mohammadi (TNSM) led


by Sufi Muhammad. The government arrested the Sufi Muhammad but also
succumbed to the TNSM demand of introducing Islamic Law in the area 46.
By 1996, when the Taliban came to power in Afghanistan, these
organisations, with the active support of the Pakistani government, became the
warehouse of militant supplies for the Kashmir conflict and sectarianism. Taliban
helped particularly Lashkar-e-Jhangvi against shias. Statistics of sectarian
attacks on Pakistan are discussed in Appendix-IV.
According to official estimates, the LeJ had been involved in over 500
violent incidents which killed more than 1,500 people across Pakistan. The
Taliban were a firm ally of the Lashkar and allowed the latter to establish training
bases on its territory47.
Post 9/ 11 Era: 2001 Till 2012 : Coalition Against Terror
Within hours of the attacks of 9/ 11, US administration concluded that
Osama operating from Afghanistan is behind the attacks. Thereafter, President
Bush declared that, We will make no distinction between those who planned
these acts and those who harbour them48. Owing to US pressure, Musharraf
took U turn on Afghan policy, banned different Jihadi Organisations like LeT and
Harkat ul Ansar (HuA), etc, and stressed madrassahs reforms.

46 Ibid. Akhtar, Muhammad, Lt cdr PN Op Cit p 8


47 Musa Khan Jalazai,Opcit,p.80.
48 George W Bush, President of US, statement by the president in his address to the nation, Washington
September 11, 2001 at http:// www.white house. Gov/ news/ releases/ 2001/ 09/ 20010911-16.html cited on
13 Nov 11.

18

On political front, the pro-American and anti extremist policies of present


government led to a religio-political coalition of different religious parties in form
of Muttahida Majlis-e-Amal commonly known as MMA. Later the US attack on
Afghanistan created anger among general public 49 which was exploited by MMA
who won 53, highest ever seats in National Assembly during general elections
held in 2002 and was also able to form government in NWFP 50. MMA thereafter
failed to produce any distinct prosperity under the flag of so-called Islam.

49 Tahmina Rashid, Implications of the 9/11: A Pakistani Perspective, IPRI, February 2003, p.20.
50 Hassan Abbas, Opcit, p228.

19

CHAPTER-III
EFFECTS OF RELIGIOUS EXTREMISM ON PAKISTANI SOCIETY
Mystification Over Rule of Islam.

Father of the nation wanted Pakistan

to be a state for the Muslims 51, rather than an Islamic state 52. In contrast, as
per Objectives Resolution Pakistan was to be a federal, democratic, and
Islamic entity.53 This resulted in declaration of Pakistan as an Islamic Republic in
1956. These two facts indicate the confusion of leadership over the role of Islam
in governance of Pakistan The ultimate effect was undesired tussle among rulers
of different schools of thought
Exploitation of Islam by Ruling Elite.Leaders like Ayub and Bhutto who
were not interested in giving any role to Islam in the affairs of the state but used
Islam as political tool for personal gains. Examples are Ayubs, use of Fatwa by
Ulema against Fatima Jinnah (for prohibition of rule by women) in presidential
elections of 1965 and declaration of Ahmadis as non-Muslims by Bhutto in 1973
to strengthen his rule. Furthermore, history seems to indicate that the pressure
on the governments by the poor masses is so overwhelming that the nations
leaders often use the shelter of Islam to fend it off 54. The overall effect on
Pakistan was that bounties of a true Islamic society promoting tolerance,

51 As per Stephen Philip Cohen, Muslim state refers to a state whose citizens are entirely or
predominantly Muslims; Islamic, refers to the belief that a Muslim state can be made to follow
Islamic guidelines.
52 Stephen Philip Cohen, The Idea of Pakistan. (Lahore: Vanguard Books, 2005).p.161.
53 Hassan Abbas, Opcit, p.57.
54 Farooq Hussein, Religious Liberty in Pakistan: Law, Reality and Perception, Current Afairs,
December 2004.

20

affection among masses and rulers amid national congregation for the prosperity
of state, remained hidden from the masses.
Zias Islam Retaliated Badly.The enforcement of Zias self proclaimed
Islamic code with respect to constitution; Islamic laws, Penal Code, judiciary,
women affairs, educational and showbiz reforms resulted in the surfacing of
clash of interpretations in already confused Pakistani society and divided the
nation on sectarian grounds.
Chaos by Religious Parties.

All religious political parties of Pakistan

are having a common demand on their agenda that is enforcement of Islamic law
in Pakistan. However, history witnessed that their leaders made coalition with
different governments and opposition parties distinctively for personal gains only.
Issuance of fatwa by the Ulemas of JUP in support of Ayub in presidential
elections of 196555, JIs support to Yahya in 1970 56, JUIs coalition with PPP
government in 198857 are the few examples.
Instead of spreading love and fraternal feelings among fellow Pakistanis,
these parties have created hatred, divided the people into different belligerent
groups and have promoted sectarianism 58.
Iranian Revolution.Iranian revolution in 1979 accelerated the sectarian
violence in Pakistan. This phenomenon was a morale booster for Shia
community as the Iranian governments declared aim has been to export the
55 Musa Khan Jalazai, The Sunni-Shia Conflict in Pakistan, Lahore: Book Traders, 1998, p.197.
56 Ibid, p.160.
57 Ibid, p.126.
58 Editorial Note, The Nation 20 January 1998.

21

revolution to Muslim countries 59.

The revolutionary government deemed it

convenient to extend moral and material support to Shias of Pakistan.


Resultantly, Shia militancy in Pakistan increased manifold, in turn giving rise to
anti-shia sectarian Sunni organisations.
Afghan War.Question arises that whether Afghan war was a jihad or
terrorism, whether the people trained for Afghan Jihad are Mujahdeen or
terrorists and whether the purpose of Afghan Jihad was really to liberate
Afghanistan or to resist Communist expansion? Answer to these questions can
be found from the facts highlighted by Muhammad Amir Rana in his book A to Z
of Jihadi Organizations in Pakistan. He states that:
..Jimmy Carter had set aside a secret fund of 500
million US dollars.

The purpose of this fund, according to John

P i l g e r, w a s t o c r e a t e a t e r r o r i s t o r g a n i za t i o n t h a t e n c o u r a g e d
and

u t i l i ze d

Islamic

extremism

to

u n d e r mi n e

the

Russian

G o v e r n m e n t i n C e n t r a l As i a . C . I . A . c a l l e d i t O p e r a t i o n C y c l o n e
and in the following years 4 billion dollars were committed to its
p r o mo t i o n t h a t i n c l u d e d t h e e s t a b l i s h i n g o f a l a r g e n u mb e r o f
religious

madrassahs

or

schools

in

Pakistan.

In

Pakistan Officers of the British MI-6 and the local ISI played the
role of teacher

60

59 Iffat Malik, Kashmir Ethnic Conflict, International Dispute, (Oxford University Press, 2002), P 249.
60 Muhammad Amir Rana, Opcit, p. 83.

22

The effect was mushrooming of jihadi organisations, Kalashnikov and drug


culture, bomb attacks, rise of ethnic political parties due to loose control of
government, uncontrolled arms and extremist elements proliferation inside
Pakistani society.
Kashmir Uprising.

After the withdrawal of Soviet forces from

Afghanistan, focus of Jihadi activities was shifted to Indian held Kashmir in 1989.
This gave rise to the establishment of Jihadi organisations in Pakistan, as the
religious parties, which did not participate in Afghan Jihad also started taking part
in Kashmir Jihad mainly due to financial gains. .
The desired human resource for Jihadi activities consists of students of
Madrassahs, members of student unions of different religious parties and many
jobless people61.

Moreover, Jihad has become source of making money for

leaders of Jihadi organisations who just because of their own benefit send
socially deprived people for Jihad62. Keeping in view the above discussion, it can
be deduced that Afghan and Kashmir Jihads promoted Jihadi culture in Pakistan
and played major role to put Pakistani society on the path of extremism.
Impact on Pakistan Post 9/11.Following the events of 9/11, Pakistan
had to radically revamp its foreign policy. United States has depended heavily on
Pakistan for tackling the terrorism problem originating in the region. A series of
international terrorism plots uncovered in US, UK and Australia had traces to

61 Data is based on different sources and details are given in Appendix III.
62 Jalazai, Musa Khan, Dying to Kill Us, (Lahore: Al-Abbas International, 2005), p.27.

23

Pakistan. It is thus necessary to analyse the impact on Pakistan in the aftermath


of 9/11 in the following perspectives:
Kashmir Policy.

The most critical task for Pakistan in the post 9/11

period was to preserve the legitimacy of the Kashmiri freedom fighters struggle
and not allow it to fall prey to the new definition of terrorism 63. On the other hand
India wanted to seize the opportunity to put more pressure on Pakistan on
account of its alleged support to the infiltration across the LOC. This undermined
the ongoing struggle of Kashmiri people64.
Pakistans Nuclear Arsenal.

For Pakistan, joining the US led anti terrorist

coalition reflected a major policy shift, which required withdrawing support from
the Taliban government. For Pakistan, the logic of this shift was clear i.e. to
preserve its strategic assets and national sovereignty. By this coalition, it is
assumed that Pakistan has been able to safeguard its strategic assets. The issue
of Weapons of Mass Destruction still dominates the US and Western policy
makers.
Economic Meltdown.

After Pakistan participation as a frontline state

for war on terror in Afghanistan, it has suffered loss of PKR 2,080 Billion from
2004 to 2008-2009. The estimated cost of the war on terror was around 484
billion rupees in 2007-200865. The Ministry of Finance has calculated that the

63 Fazal ur Rehman, Pakistan and War on Terrorism, Available at www.issi.com, accessed on 2


Feb 2011.
64 Ahmad Abbas, Impact of 9/11 on Smaller States of South Asia, Available at www.issi.com
accessed on 2 Feb 2011.
65 Article on Pakistan Suffered loss of 2,080 Bn, The Recorder,17 Jan,2009.

24

macroeconomic stabilisation is likely to slow down the economic growth, cause


poverty and push poverty rate up in the short run.
Internal Security.Pakistans slide towards state failure accelerated
dramatically in 2007. The assassination of former Prime Minister Benazir Bhutto
on 27 December 2007 was a reminder, that the countrys progressive collapse
was much more rapid and irretrievable than most had envisaged. Besides this
grave incident some more events happened which has deteriorated fabric of
society. The same are listed below:
Lal Masjid Episode.
Operations in Wana, Bajaur and Swat.
Suicide Bombings.
However the Law Enforcement Agencies (LEAs) of Pakistan have been very
effective in year 2011 and terror attacks have been somewhat confined. Statistics
of the same are given at Appendix-V.

25

CHAPTER-IV
WAY FORWARD AND RECOMMENMDATIONS
Extreme hopes are born of extreme misery 66. As said by Bertrand Russel
clearly depicts a picture of hope to devise the strategies for curbing religious
extremism in Pakistan. The root causes as defined in chapters II and III would be
taken as reference to suggest viable options. The recommendations may be as
follows:
Clarifying Role of Islam in Running State Affairs. Confusion over the issue
may be clarified by a joint team of intellectuals and ulema in order to eliminate
the chances of using Islam as a shield by clergy and politicians in future.
Eradication of Zia Regime Reforms.

Although many of the reforms

devised by Zia regime have been diluted but there is still a need to do away with
the after effects. Believes of religious minorities and all sects of Islam should be
considered while making legislations in the country in line with Quaids vision.
The same would curtail the element of religious extremism.
Eliminating Social Evils. Poverty, Illiteracy, and Justice add fuel to the
fire of religious extremism. Economic reforms on the lines of Bangladesh,
designed by Dr M Yunus (Grameen Bank fame) may be given a thought. Since
the strong economy is the prime driving factor in eliminating these social evils
therefore, a well-off, literate and satisfied individual is less likely to turn into a
religious fanatic.

66 Bertrand Russell, Unpopular Essays, quoted in http://www.notablequotes.com/h/hope_quotes.html retrieved on 12 Dec 11

26

Keeping Watch on Religious Institutes.

History shows that even

the learned, prosperous and West-oriented intelligentsia might get attracted


towards the religious extremist orgnisations. Osama Bin Laden, Abu Sheikh M
Khalid, Faisal Shahzad, Aiman-Al-Zwahiri and many others are examples.
Therefore besides poverty alleviation and judicial reforms there is a serious need
to check the activities on different religious organizations/madressahs by
Intelligence agencies against possible recruitment of young generation. Early
warning to prevent the threat would prove vital in this regard.
Continuation of Ban on Sectarian and Militant Outfits.

Ban

on

sectarian and militant organisations should be continued and a continuous watch


is also required on those which are operating under new names. Jamat-ud-Dawa
(previously Lashkar e Tayyaba) is one example. The observation and preventive
measures should be irrespective of the sects to ensure transparency.
Inter-Sect Harmony.

In order to safeguard against resurfacing of

sectarianism main role is need to be played by the Ulemas of different sects and
those who have influence on Jihadi organisations. The first step to resolve these
problems may be the voluntary ban on issuance of the controversial literature.
Second step may be that Ulema of Sunni/ Shia sects must reach some
compromise in order to reduce sectarian strife from society. Final step can be
the evolution of uniform code consisting of all agreed and non-controversial
points common to all sects.

27

Reforms of Madrassahs. As discussed earlier, students of these madrassahs


are vulnerable to become terrorists due to obvious reasons. Most important are
conservative curriculum, influence of Jihadi and sectarian organisations and
increasing unemployment for graduates of madrassahs. Bringing these institutes
under main stream education system, watchful approach towards the syllabus of
these madrassahs, strict ban on Jihadi and sectarian organisations and
arrangement of technical training for madrassahs students/ graduates may be a
few steps. A draft ordinance with respect to Madressahs is proposed at
Appendix-VI.

28

CHAPTER V
CONCLUSION
Religious extremism is a multifarious issue in Pakistan. The tendency of
militancy in Sub-Continent Muslims was a natural phenomenon due to British
oppression and so was its inheritance by Pakistani Muslims. Exploiting religion
by British in their favour and Muslim religious scholars lack of modern education
contributed towards the self interpreted Islam. That very wrong impression of
Islam was carried on and made the basis of weak moral fabric of clerics,
politicians and masses. Religious militancy, sectarianism, terrorism and wrong
use of word Jihad was the connection of this wrong interpretation, abused by Zia
and coming governments.
Post 9/11 events, Military Operations in FATA, suicide attacks and
economic slash worsened the situation making religious extremism a nightmare
for populace and Government. Although the U-turn policy of President Musharraf
has somehow halted this peril, but has conversely affected our legitimate national
stance on Kashmir and internal security situation. Careful watch on religious
outfits/madressahs, elimination of social evils, economic sustenance and last of
all, the national will, could be the path leading to success in fighting against
religious extremism in Pakistan.

29

APPENDIX-I
Excerpts from the Hunter Report
---------------------------------------------------------------------------------------------------------------------------------

THE THREEFOLD ASPECT OF THE CASE 11


Traitors Camp on our Frontier and to elect once and for all whether he shall play
the part of a devoted follower of Islam or of a peaceable subject of the Queen In
order to enable the Muhammadans to decide these points they have consulted
not only the leading Doctors of their Law in India but they have gone as far as
Mecca itself The obligation of the Indian Musalmans to rebel or not rebel hung
for some months on the deliberations of three Suni priests in the Holy City of
Arabia
I propose to exhibit this spirit of unrest among our Musalman subjects in
the threefold form which it has assumed I shall briefly narrate the events which
led to the formation of the Rebel Colony on our Frontier and lay before the
reader a few of the chronic disasters in which it has involved the British Power In
my second chapter I shall explain the treasonable organization by which the
Rebel Camp has drawn unfailing supplies of money and men from the interior
Districts of the Empire I shall then unfold the legal discussions to which this
anomalous state of things has given rise discussions which disclose the
Muhammadan masses eagerly drinking in the poisoned teachings of the
Apostles of Insurrection and a small minority anxiously seeking to get rid of the
duty to rebel by ingenious interpretations of their Sacred Law But if I were to end
here I should have only told half the truth The Musalmans of India are and
have been for many years a source of chronic danger to the British Power
in India For some reason or other they have held aloof from our system and the
changes in which the more flexible Hindus have cheerfully acquiesced are
regarded by them as deep personal wrongs I propose therefore in my fourth
chapter to inquire into the grievances of the Muhammadans under
English.
----------------------------------------------------------------------------------------------------------(Page 11)
----------------------------------------------------------------------------------------------------------HISTORICAL ASPECTS 1790 1820

139

tion of the devout Musalmans believe India to be now a Country of the Enemy
But the more sensible majority of them while sorrowfully lamenting its lapsed
state are willing to accept the duties belonging to that condition The whole
Kuran is based upon the conception of the Musalmans as a conquering
and not as a conquered people. As already explained however the Kuran was
long ago found inadequate to the necessities of Civil Polity and a system of
Canon and Public Law has been developed from it to suit the exigencies of
30

Musalman nations. It is hopeless to look for anything like enthusiastic


loyalty from our Muhammadan subjects. But we can reasonably expect that
so long as we scrupulously discharge our obligations to them they will honestly
fulfil their duties in the position in which God has placed them to us.
The more acute among the Law Doctors long ago detected the coming
change in the status of the Musalmans of India the change which has now
become an accomplished fact From time to time Decisions have appeared which
show that in spite of the cautious timidity of the East India Company the
revolution was not going on unperceived One of these Decisions declared that
India would remain a Country of Islam only so long as the Muhammadan Judges
whom we have abolished continued to administer the Law But perhaps the two
most important were those of Shah Abdul Aziz the Sun of India and of his
nephew Maulavi Abdul Hai As we gradually transferred the administration to our
own hands pious Musalmans were greatly agitated touching the relation which
they should hold to us They accordingly consulted the highest Indian authorities
on the point and both the celebrated men above mentioned
----------------------------------------------------------------------------------------------------------(Page 139)
Source:
Mr W W Hunter Report, The Indian Musalmans, published in 1871.
Reprint in 1945 and 1999 by Calcutta Press and Sang-e-Meel Publications
Lahore, quoted in
http://books.google.com.pk/books?
id=tW8BAAAAQAAJ&pg=PA9&source=gbs_toc_r&cad=4#v=onepage&q=Muha
mmaden%20subjects&f=false

31

APPENDIX II
RELIGIOUS OUTFITS IN PAKISTAN
Sect
Deobandi
Barelvi
Ahle Hadees
Shia
JI
Total

Political
4
6
4
3
3
24

Sectarian
33
22
10
16
82

Jihadi
5
13
3
3
4
104

Tableeghi
3
2
3
1
7
26

Total
46
43
20
23
14
237

PROFILES OF RELIGIOUS PARTIES


Profiles of major political/ jihadi/ sectarian organizations is given in
ensuing paragraphs
POLITICAL PARTIES
Jamaat-e-Islami (JI).

JI came into being on 26 August 1941 and was

founded by Maulana Abdul Aala Maudodi. After the creation of Pakistan the
organisation really flourished and in 1953 it played a major role in the Khatam-eNabuwat movement and the campaign against Ayub Khan. JI did not meet with
much success in the 1970 elections. In 1977 JI organized the Nizam-e-Mustafa
movement. JI joined the Zias Majlis-e-Shura, played a significant role in Afghan
war and participated in the 1985 non-party elections.

Presently it is well-

organised religious and political party. Other than Pakistan, JI also works in
India, Bangladesh and Occupied Kashmir, but the management there is
independent of Pakistan. The circles working in the Arab Emirates, Europe and
America are under the JI Pakistan. JI has a student wing which is known as
Islami Jamiat-e-Tulaba.

This student wing is active in different schools and

colleges of Pakistan. It has also a wing for female students known as Islami
Jamiat-e-Talibat.

32

Jamiat Ulema-e-Islam.

Jamiat Ulema-e-Islam (JUI) grew out of the

Jamiat Ulema-e-Hind. Maulana Shabir Ahmed Usmani laid the foundation of the
party in the country after Pakistan came into being, in 1952. Presently this party
has been divided in three factions
Jamiat Ulema-e-Pakistan (JUP).JUP is a political organisation and was
created in 1948. Syed Mohammad Naeemuddin Muradabadi was first Nazim-eAala. All India Sunni Conference had supported the creation of Pakistan and for
this reason it was given the name of JUP. This was probably the only religious
party which supported the creation of Pakistan.
SECTARIAN ORGANISATIONS
Tehrik Nifaz Fiqah-e-Jafaria (TNFJ).

The Tehrik came into being in 1979 in

response to implementation of Zakat/ Ushar Ordinance. Mufti Jafer Hussain was


its founder. The Iranian revolution was the major event which made the TNFJ a
viable pressure group in Pakistan. Initially this party was not active in sectarian
matters but after the death of Mufti Jaffer Hussain, militancy in the party
increased. Once Sajid Ali Naqvi succeeded as the president, he renamed the
party as Tehreek-i-Jafria Pakistan (TJP) in 1993. Though this organisation has
been banned since 12 January 2002 but functioning under the new name of
Millat-e-Jafferia.

Sipah-e-Sahaba Pakistan (SSP).

Sipah-e-Sahaba

Pakistan,

the

largest Deobandi organization in the country came into being in September,


1984.

Its founder is Maulana Haq Nawaz Jhangvi.

There are mainly three

reasons based on which SSP was established. First to counter the Tehreek-eNifaz-e-Fiqah Jafferia, second to oppose the feudalism in Jhang where majority
of feudal is Shia and third reason was to counter PPP in Punjab (Motive of Zia).
Present government has banned it since 14 August 2001.

33

Lashkare Jhangvi (LeJ). Lashkare Jhangvi was created in 1996 with


Riaz Basra as its Salar-e-Aala or chief. It is commonly believed that LeJ was
created by the SSP leadership to remove its own label of terrorism. Presently
this party has been banned by government and Riaz Basraa has been killed by
law enforcement agencies in 2002.
Sipah-e-Muhammad Pakistan (SMP). In 1994, at a place called Thokar
Niaz Baig in Lahore, the Shia radicals gathered to form a group. This group was
named as SMP and was led by Raza Naqvi, a known anti-SSP militant. The
heavily armed members of SMP certainly left their mark and the public soon saw
increased attacks on SSP members. In 1997, the Punjab Police succeeded in
neutralizing the safe heavens of SMP in Thoker Niaz Baig, which sufficiently
weakened the SMP. Rise in the SSP and LJ strength due to their Taliban nexus
also contributed in suppressing the SMP activities in Pakistan.

JIHADI ORGANISATIONS
Jaishe Mohammad.

Jaishe Muhammad (JM) was established on

31 January 2000 by Maulana Masood Azhar. Thereafter it became an important


Jihadi organization of Deobandi sect. It was banned on 12 January 2002 but still
operating with a new name Al Furqan.
Harkatual Mujahdeen.

Harkatual Mujahdeen (HM) emerged as an

offshoot of Harkatul Jihadual Islami in 1984. The new organization was created
by Maulana Fazlur Rehman Khalil, Maulana Muhammad Masood Alvi and
Saifullah Shaukat. HM is an important Deobandi Jihadi organization and was
banned by US in October 2001. It is considered largest organization in terms of
its militant activities in Kashmir and Afghanistan.

The greatest accusation

against HM is that it has close contacts with Osama bin Laden and that it has
been in fore front with threats to America.

34

Harkatul Jehadul Islami. Mualana

Irshad

Ahmed

created

Harkatul

Jehadul Islami in 1979. When the Soviet troops entered Afghanistan Maulana
Irshad Ahmed led the first delegation of religious scholars from NWFP to that
country to participate in the war. There these scholars took military training and
later were instrumental in providing manpower from Pakistan and obtaining
religious decrees in favour of Jihad. This organization has a structure similar to
that of Hizbual Mujahdeen and Lashkare Taiba in strength and cohesiveness.
Since Harkatual Jehadul Islami is active in Myanmar, Usbekestan, Tajeikstan and
Chechnya along with Occupied Kashmir and Afghanistan, its organizational
structure is proportionally larger.
Lashkare Taiba (LeT).

The real recognition of Jamaatul Dawa lies in LeT

and the two are mistaken for each other. LeT was banned in Pakistan on 13
January 2002, but Jamatul Dawa had already taken precautionary measures
prior to this. As professor Hafiz Saeed announced that his organizations new
name is Jamaatul Dawa. LeT initiated its militant activities in Occupied Kashmir
on 25 January 1990. LeT remained very active since its inception. LeT claims to
have played a major role in the Kargil operation.

Sources:

Data is based on following sources:

Tariq Rehman, Madrassas: Religion, Poverty and the Potential for Violence in
Pakistan, Islamabad Policy Research Institute, Winter 2005, Volume 1.
Muhammad Amir Khan, A to Z of Jihadi Organisation in Pakistan by (Lahore:
Mashal Books, 2004).
A report on Islamic Parties of Pakistan by International Crisis Group cited in
http://www.crisisgroup.org/~/media/Files/asia/southasia/pakistan/216%20Islamic%20Parties%20in%20Pakistan.pdf

35

APPENDIX III
SOURCES OF MANPOWER FOR JIHADI ORGANISATIONS
Organisatio
n
Jaishe
Mohammad
Harkatual
Mujahdeen
Harkatul
Jehadul
Islami.
Lashkar-e
Taiba
Al Baraq
Hizbul
Momineen

Sources:

Sect

Sources of manpower

Deoband
i
Deoband
i

Schools, colleges and religious madrassahs.

Deoband
i

Religious madrassahs, Jobless people and


foreigners

Ahle
Hadees
Barelvi
Shia

Religious madrassahs, jobless people, Schools and


colleges

Religious madrassahs, Jobless people, foreigners


and Student unions
Jobless people, foreigners and Student unions
Student union (Imamia Student Organisation)

Data is based on following sources:

Tariq Rehman, Madrassas: Religion, Poverty and the Potential for Violence in
Pakistan, Islamabad Policy Research Institute, Winter 2005, Volume 1.
Muhammad Amir Khan, A to Z of Jihadi Organisation in Pakistan by (Lahore:
Mashal Books, 2004).

36

APPENDIX IV
SECTARIAN BRUTALITY IN PAKISTAN 1989 2012
Year
Incidents
Killed
Injured
1989
67
18
102
1990
274
32
328
1991
180
47
263
1992
135
58
261
1993
90
39
247
1994
162
73
326
1995
88
59
189
1996
80
86
168
1997
103
193
219
1998
188
157
231
1999
103
86
189
2000
109
149
NA
2001
154
261
495
2002
63
121
257
2003
22
102
103
2004
19
187
619
2005
62
160
354
2006
38
201
349
2007
341
441
630
2008
97
306
505
2009
106
190
398
2010
57
509
1170
2011
30
203
297
2012
18
85
78
Total
2586
3763
7778
Source: Figures are compiled from news reports and are provisional
Year 2012
Month
January
February
TOTAL

Incidents
13
5
18

Killed
40
45
85

37

Injured
27
51
78

Source: Figures are compiled from news reports and are provisional.
Sources:
Data from 1989 - 2002 is based on the book, A to Z of Jihadi Organisation in
Pakistan by Muhammad Amir Khan (Lahore: Mashal Books, 2004).
Data from 1989- 2007 is based on South Asia Intelligence Review by South Asia
Terrorism Portal [data base on line] available with World Wide Web @
http://www.satp.org/satporgtp/countries/pakistan/database/sect-killing.htm [cited
on 04 December 2012].

38

APPENDIX V
EFFECTIVENESS OF PAKISTANI LEAs IN 2011
As per Security Report of 2011 by Pakistan Institute for Peace Studies
(PIPS),The last half of the year 2011 was a period of comparative peace in
Pakistan in terms of internal armed conflict, acts of terrorism and the consequent
casualties. A decrease in the number of suicide attacks and drone strikes were
the major contributing factors. Although the security situation is slowly improving
as violence has decreased 24 percent in the last two years, Pakistan is still
among the most volatile regions in the world.
About the overall decrease in terror activities and in turn effectiveness of Law
Enforcement Agencies (LEAs) it analyses. The trend of an overall decrease in
the number of violent incidents and casualties in Pakistan that was witnessed in
2010 continued in 2011. A total of 2,985 violent incidents, were reported in 2011,
compared to 3,393 in 2010 and 3,816 in 2009, a decrease of 12 percent and 22
percent, respectively. Similarly, the overall casualties in violent incidents also
went down, from 10,003 fatalities in 2010 to 7,107 in 2011, representing a
decrease of 29 percent. The number of people injured in these attacks also
declined from 10,283 in 2010 to 6,736 in 2011, a decrease of about 34 percent.
An overall comparison of the terror attacks in Pakistan from 2008-2011
substantiate the fact according to PIPS report.

Source:

Pakistan Security Report 2011 by PIPS p. 5-6

39

APPENDIX VI
DRAFT ORDINANCE FOR MADRESSAHS
Two parallel systems of education existed in Islamic Republic of Pakistan
i.e. general education, imparted through educational institutions, colleges and
universities and religious education being given in Deeni Madrassahs in private
sector. Despite the fact that both the systems of education were rendering
valuable social services in the uplift of the country, a wide gulf existed between
these systems.
At the time of its creation, Pakistan inherited a modest network of Deeni
Madrassahs from grand Madrassahs established in United India. As education
sector remained neglected, religious institutions lost state patronage and were
left wholly to the generosity of private sector. Absence of state patronage acutely
narrowed employment opportunities for young Ulema, causing resultant
frustration and despair.

To bridge the existing gulf between the formal education and Deeni
Madrassahs system an Ordinance called The Pakistan Madrassah Education
(Establishment and Affiliation of Model Deeni Madrassahs) Board Ordinance,
2001 was promulgated, whereby a Pakistan Madrassah Education Board was
established. The board established three Model Deeni Madrassahs, two at
Karachi and Sukhar each for boys and one at Islamabad for girls.

While promulgating the Ordinance it was also envisaged that the activities
and functioning of Madrassahs may be regulated through an independent
enactment providing for their registration. However, Wafaqs/Tanzimaat-eMadrassahs were not inclined to do so, as it was feared to affect their autonomy.
After consultation with the lttehad Tanzeemaat-e-Madrassahs-e-Deenya in
a number of meetings, the Government promulgated an Ordinance by amending
the Societies Registration Act, of 1860 on 18 th August 2005 by adding new
Section after Section 20 of the Act. Salient features of the amended Ordinance
are as under:a.
All Deeni Madrassahs by whatsoever name called shall not be
established or operate without being registered under this Act and shall be
subject to the provision of this Act in addition to what is provided in subsections (2), (3) and (4).
b.
Every Deeni Madrassahs shall submit annual report of its activities
and performance to the Registrar.

40

c.
Every registered Deeni Madrassahs shall maintain account of its
actual expenses and receipts and annually submit its report to the
Registrar. The Deeni Madrassahs shall ask to carry out audit of its
accounts by an Auditor and submit its audited accounts to the Registrar.
d.
No Deeni Madrassahs shall teach or publish any literature which
promotes militancy or spreads sectarianism or religious hatred.
Despite the fact that the above Ordinance was promulgated in
consultation with Ittehad Tanzeemaat-e-Madrassahs-e-Deenya, certain
reservations were expressed by prominent religious leaders. In order to resolve
the issue, Minister for Religious Affairs negotiated with the delegation of Ittehad
Tanzeemaat-e-Madrassahs-e-Deenya and finally certain amendments were
agreed upon, to be incorporated in the said Ordinance. The amendments so
agreed were minor in nature and of no material consequence; therefore second
amendment was made in the Ordinance, promulgated in December, 2005
explicitly defining the Government role as a Regulatory Authority. Salient features
of this Ordinance are as under:a. All Deeni Madrassahs by whatsoever name called shall not operate
without getting themselves registered as under, namely:(1)
The Deeni Madrassahs existing before the commencement
of the Societies Registration (Second Amendment) Ordinance,
2005 if not already registered, shall get themselves registered
under this Act up to 31st December, 2005.
(2)
The Deeni Madrassahs which are established after the
commencement of the Societies Registration (Second Amendment)
Ordinance, 2005, shall get themselves registered within one year of
their establishment.
(3)
One Deeni Maddrassah having more than one campus shall
need only one registration.
(4)
Every Deeni Maddrassah shall submit annual report of its
educational activities and performance to the Registrar.
(5)
Every Deeni Maddrassah shall cause to be carried out audit
of its accounts by an Auditor and submit its audited accounts to the
Register.
b. No Deeni Maddrassah shall teach or publish any literature which
promotes militancy or spreads sectarianism or hatred.(Provided that

41

nothing contained herein shall bar the comparative study of various


religious or school of thought or the study of any other subject covered by
the Holy Quran, Sunnah or the Islamic Jurisprudence).
Source:
Lt Cdr Amir Ayub PN, Religious extremism and Pakistan - Critical
Analysis and Proposed Strategy to Counter, (37 th PNWC IRP 2007 2008) pg
40-42

42

BIBLIOGRAPHY
BOOKS
Abbas, Hassan, Pakistans Drift into Extremism, New York: An East Gate Book,
2005.
Abbasi, M Umar Riaz, Politics in Islam, 2005.
Ahmer, Monis, Conflict Resolution, Karachi: University of Karachi, 2005.
Cohen, Stephen Philip, The Idea of Pakistan, Lahore: Vanguard Books, 2005.
Griffin, Michael. Reaping the Whirlwind, The Taliban Movement in Afghanistan,
London: Pluto Press, 2001.
Hasan, Ali Syed. Principles of Mahommedan Law, Lahore: M. Printers.
Jalalzai, Musa Khan. The Sunni-Shia conflict in Pakistan, Lahore, Shirkat printing
press, 1998.
Manual of Zakat and Ushar Laws in Pakistan, Lahore: Manzoor Law House.
Munir, Muhammad, From Jinnah to Zia, Lahore: Van Guard Books, 1979.
Maududi, S Abdul Ala, Islamic Law and Constitution, Lahore: Islamic
Publications, 1990.
Qudus, Syed Abdul, Pakistan towards an Islamic Destiny, Lahore: Feroze Sons,
1986.
Rana, Muhammad Amir, A to Z Jehadi Organisations in Pakistan, Lahore:
MASHAL, 2004.
Rizvi Askari Hassan, The Military & Politics in Pakistan 1947-1997 , Lahore:
Sang-e-Meel Publication, 2000.
Shahrukh Rafi Khan, 50 years of Pakistans Economy, Oxford University press,
1999.
V H Jeoffrey, Iqbals Vision and Pakistan Today, Karachi: Royal Book Company,
2003.

PERIODICAL ARTICLES

43

Hassan Farooq, Religious Liberty in Pakistan, Current Affairs, December 2004.


Nasir, Sadia, Rise of Extremism in South Asia IPRI Journal Paper 7, October
2004.
Raja, Salman Akram Islamisation of Laws in Pakistan, Current Affairs, January
2004.
Tariq, Rehman, Madrassas: Religion, Poverty and the Potential for Violence in
Pakistan,Islamabad Policy Research Institute, Winter 2005, Volume 1, Number
1.
Yaqoob, Asama, Muslim as an Identity Group in South Asia, Regional Studies,
Autumn 2003,
INTERNET
http://www.radianceweekly.com/48/165/muslims-and-1857-war-ofindependence/2006-12-31/cover-story/story-detail/muslims-and-1857-war-ofindependence.html
http://www.islamawareness.net/Knowledge/knowledge_article0001.html
http://aligarhmovement.com/sir_syed
http://www.radianceweekly.com/48/165/muslims-and-1857-war-ofindependence/2006-12-31/cover-story/story-detail/muslims-and-1857-war-ofindependence.html
http://www.gatewayforindia.com/history/british_history2.htm
www.wikipedia.com
http://alhafeez.org/rashid/british-jewish/bjc_1.htm retrieved on 1 Nov 11
http://books.google.com.pk/books?
id=tW8BAAAAQAAJ&pg=PA9&source=gbs_toc_r&cad=4#v=onepage&q=Muha
mmaden%20subjects&f=false
http://www.indianmuslims.info/articles/firoz_bakht_ahmed/role_madrasas_1857_
war_independence.html retrieved on 14 Dec 11
http://www.storyofpakistan.com/articletext.asp?artid=A023 retrieved on 3 Nov 11
http://ghazali.net/book1/chapter_1.htm Chapter 1 retrieved on 14 Dec 11

44

http://www.britannica.com/EBchecked/topic/51736/Bangladesh/277585/Banglade
sh-since-independence
www.ceri-sciences-po.org
http://www.whitehouse.Gov/ news/ releases/ 2001/ 09/ 20010911-16.html
http://www.notable-quotes.com/h/hope_quotes.html retrieved on 12 Dec 11
http://www.satp.org/satporgtp/countries/pakistan/database/sect-killing
http://www.crisisgroup.org/~/media/Files/asia/south-asia/pakistan/216%20Islamic
%20Parties%20in%20Pakistan.pdf

45

Vous aimerez peut-être aussi