PAKISTAN emerged on the ideological foundation of Islam; a faith whose central message is peace, compassion and mercy for all humanity.
Islamic teachings emphasize harmony among people, the purification of hearts from hatred and prejudice and the establishment of justice as the cornerstone of a stable social order. The Qur’anic worldview seeks to mitigate conflict through dialogue, mutual respect and equitable conduct within societies as well as among nations. In its truest sense, Islam envisions peace not merely as the absence of war, but as a comprehensive moral condition grounded in justice, dignity and collective well-being. In stark contrast to this philosophy stands the violent ideology associated with Fitna al-Khawarij (FAK), formerly known as Tehreek-e-Taliban Pakistan. FAK’s operational doctrine rooted in violence, coercion and the deliberate targeting of human beings, stands in direct opposition to Islam’s ethical and legal framework.
For more than two decades, this militant outfit has cloaked itself in religious rhetoric while carrying out actions that fundamentally violate Islamic injunctions. Its attacks on security forces, educational institutions, markets, mosques and public spaces across Pakistan have resulted in immense human suffering and loss. Beyond the immediate tragedy, such violence has also contributed to the distortion of Islam’s image globally. Terms such as “Islamophobia,” “political Islam,” and “Islamic militancy” have gained traction in international discourse, often fueled by the brutal actions of groups like FAK that falsely claim religious legitimacy. Islam unequivocally prohibits the killing of non-combatants, including women, children and those engaged in worship. Classical Islamic jurisprudence upholds the sanctity of life and property, even in times of war. Yet FAK’s victims have frequently included schoolchildren, laborers, religious congregations and ordinary commuters. Bombings and targeted assassinations have created a pervasive climate of fear, undermining not only national security but also the moral fabric of society. Such acts are not merely criminal; they constitute grave theological violations of Islam’s most sacred principles.
The impact of FAK’s violence has been particularly severe in Khyber Pakhtunkhwa and the former tribal districts. These regions are deeply rooted in Pashtun traditions of honor, hospitality and communal solidarity. FAK has consistently targeted the poor and the powerless while advancing hollow ideological claims. The regional dimension of terrorism further complicates the challenge. Various international assessments, including United Nations monitoring reports, indicate that FAK remains among the largest terrorist entities operating from Afghan territory. These reports suggest that the group has retained operational capacity and has conducted cross-border attacks into Pakistan. FAK has very strong and intimate linkages with Afghan Taliban and Al-Qaeda. The geopolitical context is significant. The re-installation of the Afghan Taliban government in 2021 following US-Taliban Agreement signed in Doha on February 29, 2020. Observers note that the resurgence of FAK’s activities after 2021 coincides with these developments, raising questions about the strong linkages between both terrorist outfits.
Pakistan has repeatedly urged Afghan authorities to prevent the use of their soil for attacks against it by FAK terrorists. While official statements from Kabul have expressed a commitment to non-interference, the effectiveness of enforcement remains critical. However, beyond geopolitical considerations lies a deeper issue: the theological distortion that underpins FAK’s narrative. Islam’s conception of Shariah is inseparable from justice, mercy and the protection of human dignity. The Prophet Muhammad (peace be upon him) established covenants of coexistence, safeguarded minority rights and strictly forbade transgression. Violence divorced from ethical restraint holds no legitimacy in Islamic jurisprudence. What FAK and Afghan Taliban Regime portray as “Islamic rule” is, in reality, brutality cloaked in religious symbolism. Its campaign of fear contradicts the Qur’anic injunction that the killing of a single innocent person is akin to killing all humanity. By declaring fellow Muslims apostates and legitimizing bloodshed, the group revives the extremist tendencies historically associated with the Khawarij tendencies overwhelmingly rejected by Islamic scholarship.
Pakistan’s struggle against terrorism has come at a tremendous cost, measured in the loss of thousands of civilian and military lives. Yet the battle is not solely military; it is also ideological. Scholars, community leaders and policymakers must continue to articulate Islam’s authentic message; peace anchored in justice and justice guided by compassion. FAK’s worldview represents the antithesis of Islam. It thrives on chaos, fear and division, whereas Islam aspires to harmony, moral discipline and collective wellbeing.
Pakistan is not just any state; it is an Islamic republic founded on the principle that sovereignty belongs to Almighty Allah and that authority is a sacred trust. The Constitution declares Islam as the state religion and ensures that no law can contravene the Qur’an and Sunnah. In such a framework, the notion of violent rebellion in the name of religion becomes fundamentally untenable. From both a religious and constitutional perspective, the conclusion is unequivocal: terrorism perpetrated by FAK is not jihad, it is rebellion. The Qur’an commands believers to obey Allah, obey the Messenger and those in authority among them (4:59), establishing the principle of lawful governance. Any group that takes up arms against the state, spreads fear among civilians and distorts religious teachings for power cannot claim legitimacy.
FAK’s actions represent a profound misinterpretation of Islam, often manipulated to serve narrow interests and, at times, external agendas. Reclaiming the true narrative of Islam is therefore essential, not only to counter extremism but to reaffirm the values of justice, peace and human dignity that lie at the heart of the faith. The future of Pakistan and indeed the broader region depends on this intellectual and moral clarity.
— The writer is Professor of Politics and IR at International Islamic University, Islamabad.
