INTRODUCTION

If you look up the word "extremist" in the dictionary, you will find it
defined as 'one who goes to extremes or advocates extreme doctrines
or practices.' Extremism is a complex phenomenon, although its
complexity is often hard to see. Most simply, it can be defined as
activities (beliefs, attitudes, feelings, actions, strategies) of a character
far removed from the ordinary. In conflict settings it manifests as a
severe form of conflict engagement. Extremism is politically loaded
term that can mean different things to different people.

CAUSES OF EXTREMISM IN PAKISTAN

Political leaders and military rulers in Pakistan have used religion for
political legitimacy and national integration. Besides, religious
identities, slogans and symbols have often been used by political
parties for political mobilization. The political use of religion has
heightened religious antagonism and acrimony, besides creating space
for religious militancy and extremism. Some of the causes of
Extremism are,
1) Political and Economic Deprivation
The deteriorating economic conditions, unemployment and lack of
freedom of expression within society are all pertinent factors
responsible for the growing number of radicals despite the withdrawal
of state patronage. Additionally, these religious groups have become
independent and financially powerful, especially since they are no
longer dependent on the state for providing them financial assistance
as it did previously. Therefore, unless the state comes up with some
financial incentives for the youth who are frustrated with the present
state of things, they will continue to fill up the ranks of the jihadi
organizations.
2) Long Period Of Undemocratic and Unaccountable
Governments
In Pakistan, there has always been collaboration between the military
dictatorship and religious parties with the exception of Gen. Ayub
Khan. Jamat-e-Islami forged an alliance with Zia and the MMA with
Musharraf in the initial phase of his regime. In Pakistans brief
democratic history, democratic political parties and religious political
parties have always been antagonistic to each other. The religious
parties were well aware of their weakness and saw in the military the
only opportunity to achieve their goal as they were never in majority.

These parties, particularly the Jamat-e-Islami welcomed the military

takeover wholeheartedly and it was this mobilization by the Jamat-eIslami that created the momentum in General Zias Islamization
process. Religion came out of peoples homes onto the streets and
became the source of much violent conflict. It helped Zia, but created a
permanent dent in the inner fabric of the society. Pakistan under Zia is
a perfect example of the politicization of religion and its violent
expression.

3) Jihad as a State Policy In Pakistan

Jihad as a state policy in Pakistan gained legitimacy when religious
parties were coopted into the Jihadi arm of Pakistans Army in
Afghanistan. It sent out a clear signal that waging jihad was a
legitimate political activity. The Islamists consolidated their power by
glorifying jihad from public platforms, running an extensive network of
madrasas and military training centers to raise cadres comprised of
youth, and mounting threats to Pakistans ruling establishment to
surrender to their Islamic dictates. The arena 11 of Jihad thus,
expanded to the twin goals of freeing Kashmir from Indian control, and
Pakistan from the rule of secular politicians.
4) Challenges of Islamists in Pakistan
The inherent danger posed by the Islamic groups is that there has been
a fundamental shift in their agenda. The Islamists (Pakistani Taliban,
Jihadi organizations, Islamists), who were initially inspired by Maududis
Islamic liberation theology and later developed their own
interpretations, are generally protagonists of political Islam, that is,
they seek to transform politics through religion and religion through
politics.
5) General Zias Brand of Islam
The Generals period that followed Bhutto saw the all-encompassing
`Islamisation` of Pakistans socio-political structure. Constitutional
amendments resulted in two significant additions to the Constitutional
structure to bar non-Muslims from voting in general elections and
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 Law.

6) 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-eIslami, Jamiat-e-Ulema-e-Islam and Jumiat-e-Ulema-e-Pakistan) were
encouraged and Jihadi sentiments were supported along with liberal
funds provided to groups and institutions for training Afghan and other
Muslim nationals from a host of countries to wage war against Soviets.
Religious schools multiplied during this period and by the time Afghan
war ended in 1989, Jihadi culture had acquired deep roots in Pakistani
society.

EFFECTS OF EXTREMISM IN PAKISTAN

All these causes were bound to have effects on Pakistan. These
extremism had major influence, some of which are,
1) Mystification over Rule of Islam
Father of the nation wanted Pakistan to be a state for the Muslims,
rather than an Islamic state.
In contrast, as per Objectives
Resolution Pakistan was to be a federal, democratic, and Islamic
entity. 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.
2) 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.

3) 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. 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
4) Afghan War
Question arises that whether Afghan war was a jihad or terrorism,
whether the people trained for Afghan Jihad are Mujahedeen or
terrorists and whether the purpose of Afghan Jihad was really to
liberate Afghanistan or to resist Communist expansion? The effect was
mushrooming of jihadi organizations, Kalashnikov and drug culture,
bomb attacks, rise of ethnic political parties due to lose control of
government, uncontrolled arms and extremist elements proliferation
inside Pakistani society.
5) Economic Meltdown
After Pakistan participation as a frontline state for war on terror in
Afghanistan, it has suffered a great loss. The estimated cost of the war
on terror was around 484 billion rupees in 2007-2008. The Ministry of
Finance has calculated that the macroeconomic stabilization is likely to
slow down the economic growth, plus cause poverty and push poverty
rate up in the short run.
CONCLUSION
Extreme hopes are born of extreme misery. As said by Bertrand
Russel clearly depicts a picture of hope to devise the strategies for
curbing religious extremism in Pakistan. The recommendations in the
future may be,
1) Clarifying Role of Islam in Running State Affairs
Confusion over the issue may be clarified by a joint team of
intellectuals and Ullema in order to eliminate the chances of using
Islam as a shield by clergy and politicians in future.
2) 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.
3) Eliminating Social Evils
Poverty, Illiteracy, and Justice add fuel to the fire of religious
extremism. 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.
4) Keeping Watch on Religious Institutes
History shows that even the learned, prosperous and West-oriented
intelligentsia might get attracted towards the religious extremist
organizations. There is a serious need to check the activities on
different religious organizations/madrassahs by Intelligence agencies
against possible recruitment of young generation. Early warning to
prevent the threat would prove vital in this regard.
5) 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 organizations. The steps to resolve these problems
may be the voluntary ban on issuance of the controversial literature
and Ulema of Sunni/ Shia sects must reach some compromise in order
to reduce sectarian strife from society
6) Reforms for Madrassahs
Students of these madrassahs are vulnerable to become terrorists due
to obvious reasons. Most important are conservative curriculum,
influence of Jihadi and sectarian organizations 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
organizations and arrangement of technical training for madrassahs
students/ graduates may be a few steps.