Cultic Studies Review, Vol. 8, No. 3, 2009, Page 29
streets of the capital, the Parliament approved a bill to introduce the Shariah (although not
yet known in which form) in the Swat valley (April 2009).
This move encouraged the Pakistani Taliban to take control of the surrounding districts,
coming to within 60 miles of Islamabad. The fear elicited by the Taliban takeover motivated
the government to vigorously attack the Taliban positions by the end of the month. In
October, the government launched a vitally important attack in Waziristan against Al-Qaeda,
the Taliban, and all kinds of insurgent groups.
On our last visit to Islamabad (April 2009), Maulana Abdul Aziz was set free from jail. The
night of his liberation, when many wouldn‘t dare go out at night, screaming and celebrating
chants could be heard throughout the capital. As we were wondering who would dare go out
at night and protest, we realized that Abdul Aziz‘s liberation had renewed once more the
hunger for revenge among his students. Calls for jihad and revenge could be heard miles
away. The phenomenon was shocking and troubling.
The deaths of so many Pakistanis, who had never witnessed violence on such a scale, have
turned the populace against the Taliban and Al-Qaeda. Yet the government still lacks full
support, due in part to contradictions in its responses to the terrorist attacks—e.g., setting
free a person responsible for the deaths of many innocent people. Moreover, many Pakistani
still believe in conspiracy theories, so some find it hard to believe that fellow Muslims would
kill them. As a result, many Pakistanis are unsure about the government‘s real intentions.
Although a change of mindset seems to be occurring in Pakistan, the change is coming
about in a very painful way.
End Notes
[1] According to the definition given by Fuad Khouri (2000).
[2] According to Xavier de Planhol (2002).
[3] de Planhol (2002).
[4] There are four provinces in Pakistan with four main ethnic groups: Punjabis, Baluchis, Pashtuns,
and Sindhis.
[5] The traditional meaning of this word, which was used in order to motivate those who fought against
the Soviets, has been perverted. This modern interpretation has been promoted in the West and has
been accepted by many of the mujahideen groups, for it enables them to rationalize their violence.
[6] Numbers usually vary. It seems it could accommodate at least 1,300, and the rest would be day
students.
[7] JeM has as an objective spreading its ideology in its ―schools of jihad,‖ engaging as well in
proselytising activities. Its main aim is to force a withdrawal of Indian forces from Kashmir.
[8] Recently, the Deoband seminary launched a fatwa stating that terrorism was against Islam.
[9] For sure, nonobedience to an unfair ruler was part of their teachings, which is in fact part of the
Islamic tradition. A good leader must always be aware of the people‘s needs if not, he is not good
and thus Muslims do not have any obligation to obey him.
[10] SATP: JeM had been banned by an Indian Law in October 2001.
References
de Planhol, Xavier de: Minorías en el Islam. Una Geografía de la Pluralidad. Barcelona:
Bellaterra, 2002.
Khouri, Fuad I.: Imames y Emires (Ortodoxia y Disidencias en la Sociedad Árabe).
Barcelona: Bellaterra, 2000.
streets of the capital, the Parliament approved a bill to introduce the Shariah (although not
yet known in which form) in the Swat valley (April 2009).
This move encouraged the Pakistani Taliban to take control of the surrounding districts,
coming to within 60 miles of Islamabad. The fear elicited by the Taliban takeover motivated
the government to vigorously attack the Taliban positions by the end of the month. In
October, the government launched a vitally important attack in Waziristan against Al-Qaeda,
the Taliban, and all kinds of insurgent groups.
On our last visit to Islamabad (April 2009), Maulana Abdul Aziz was set free from jail. The
night of his liberation, when many wouldn‘t dare go out at night, screaming and celebrating
chants could be heard throughout the capital. As we were wondering who would dare go out
at night and protest, we realized that Abdul Aziz‘s liberation had renewed once more the
hunger for revenge among his students. Calls for jihad and revenge could be heard miles
away. The phenomenon was shocking and troubling.
The deaths of so many Pakistanis, who had never witnessed violence on such a scale, have
turned the populace against the Taliban and Al-Qaeda. Yet the government still lacks full
support, due in part to contradictions in its responses to the terrorist attacks—e.g., setting
free a person responsible for the deaths of many innocent people. Moreover, many Pakistani
still believe in conspiracy theories, so some find it hard to believe that fellow Muslims would
kill them. As a result, many Pakistanis are unsure about the government‘s real intentions.
Although a change of mindset seems to be occurring in Pakistan, the change is coming
about in a very painful way.
End Notes
[1] According to the definition given by Fuad Khouri (2000).
[2] According to Xavier de Planhol (2002).
[3] de Planhol (2002).
[4] There are four provinces in Pakistan with four main ethnic groups: Punjabis, Baluchis, Pashtuns,
and Sindhis.
[5] The traditional meaning of this word, which was used in order to motivate those who fought against
the Soviets, has been perverted. This modern interpretation has been promoted in the West and has
been accepted by many of the mujahideen groups, for it enables them to rationalize their violence.
[6] Numbers usually vary. It seems it could accommodate at least 1,300, and the rest would be day
students.
[7] JeM has as an objective spreading its ideology in its ―schools of jihad,‖ engaging as well in
proselytising activities. Its main aim is to force a withdrawal of Indian forces from Kashmir.
[8] Recently, the Deoband seminary launched a fatwa stating that terrorism was against Islam.
[9] For sure, nonobedience to an unfair ruler was part of their teachings, which is in fact part of the
Islamic tradition. A good leader must always be aware of the people‘s needs if not, he is not good
and thus Muslims do not have any obligation to obey him.
[10] SATP: JeM had been banned by an Indian Law in October 2001.
References
de Planhol, Xavier de: Minorías en el Islam. Una Geografía de la Pluralidad. Barcelona:
Bellaterra, 2002.
Khouri, Fuad I.: Imames y Emires (Ortodoxia y Disidencias en la Sociedad Árabe).
Barcelona: Bellaterra, 2000.
