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Pakistan, Aug. 15 — Have you ever wondered why some movements for justice end up fueling the very injustices they claim to fight? The case of Aman Pasoon in Bajaur and other tribal districts is a stark reminder of how noble causes can be derailed when they abandon moderation, the very principle the Quran emphasizes: “And do not go to excess in your religion” (Surah An-Nisa 4:171). What began as a legitimate call for peace and rights has increasingly echoed the same extremist rhetoric it once opposed, violating Islam’s core teachings on lawful reform and balanced struggle. This shift mirrors the Prophet Muhammad’s (PBUH) warning: “Beware of excess in religion, for those before you were destroyed by it” (Musnad Ahmad).

These movements’ evolution from advocacy to agitation, from dialogue to defiance exposes a dangerous hypocrisy. While claiming to fight oppression, they employ the same absolutist language that fuels division, undermining the state’s efforts to rebuild tribal regions after years of neglect and militancy. Roads, schools, and economic corridors are finally being constructed, yet their rhetoric risks sabotaging this progress by framing the state as an eternal enemy, a narrative eerily similar to the PTM’s divisive playbook. This approach not only harms local communities but plays into the hands of external actors who thrive on Pakistan’s instability. Islam commands unity “Hold firmly to the rope of Allah together and do not become divided” (3:103), yet these movements’ trajectory fosters the opposite.

We can clearly see these movements’ hypocrisy when we examine their selective outrage. They loudly condemn state actions while staying completely silent about militant atrocities, like when terrorists used civilians as human shields in Wana. This directly violates Islam’s teaching that innocent life is sacred. Their double standards become even more obvious when we see these same groups that preach Islamic purity living in luxury, shutting down schools, and making money from drug trafficking. Their claims to religious legitimacy don’t hold up to scrutiny. Meanwhile, Pakistan’s security forces show us what true Islamic principles look like in action. They put civilians first, even when fighting terrorists who hide among local populations. This proves justice and mercy can, and must work together in Islam.

Yet the persistent challenge of extremism in Pakistan demands solutions that are both profound and practical. The long-term remedy lies in reviving Islam’s authentic teachings within our institutions, particularly religious schools that should embody Quranic values of knowledge and unity. For too long, distortions of faith have been allowed to fester in places meant to nurture piety and wisdom. The Quran emphasizes “Read in the name of your Lord who created” (96:1), placing knowledge at the heart of Islamic tradition. Yet, many religious schools have drifted toward narrow interpretations that breed division rather than enlightenment. If these institutions realigned with Islam’s true spirit, one that champions learning, critical thinking, and communal harmony, they could become powerful antidotes to radicalization rather than unwitting incubators of it.

The roots of this distortion trace back to a deeper crisis, the failure of religious education to instill Islam’s authentic values. Had these extremist supporters been educated in madrassas that emphasized the Quran’s balanced worldview, critical thinking, civic responsibility, and unity, their movement might have channeled grievances into constructive reform. Instead, many religious schools have become breeding grounds for rigid, politicized interpretations that reduce Islam to a tool for division. When young minds are taught to view faith through the lens of conflict rather than cohesion, even legitimate demands for justice morph into the very extremism they claim to reject.

To truly counter violent extremism, Pakistan must pair security operations with systemic reforms grounded in Islamic wisdom. Deradicalization programs like Swat’s Sabaoon Initiative (2009),which rehabilitates former militants through vocational training and theological re-education prove that compassion disarms ideology more effectively than force alone. Simultaneously, madrasa reform requires urgent state-ulema collaboration to replace polemics with curricula emphasizing ijtihad (critical reasoning), civic responsibility, and the Quran’s call to ‘reflect on the wonders of creation’ (3:191). The 2020 Single National Curriculum (SNC) offers a framework, but its success hinges on engaging moderate scholars to bridge the gap between tradition and modernity. When combined with community jirgas, indigenous reconciliation councils Islam endorses (‘reconcile between believers’ 49:9) these measures can isolate extremists while reviving Pakistan’s pluralistic heritage.

This educational vacuum explains why Pakistan’s tribal regions despite their rich Islamic heritage remain fertile ground for movements that confuse defiance with justice. Contrast this with the Prophet’s (PBUH) approach, he transformed Arabia not through absolutism but by teaching mercy, dialogue, and institutional engagement. Today, while Pakistan’s security forces demonstrate this balance risking their lives to protect civilians even in combat zones, some religious schools perpetuate narratives that justify rebellion in the name of faith. The result is a tragic irony, communities crying out for peace are fed ideologies that guarantee endless conflict.

The solution lies in reclaiming Islam’s intellectual tradition. Madrassas must be reformed to produce scholars, not ideologues, peacebuilders, not provocateurs. Imagine if graduates of these institutions emerged with the ability to contextualize Quranic teachings for modern challenges, to advocate for rights through legal frameworks, reconcile tribal customs with constitutional principles, and counter extremist propaganda with theological clarity. Such an education wouldn’t weaken their demands for development; it would strengthen them by grounding activism in Islam’s emphasis on wisdom, patience, and systemic change.