movement.
5) There is a strong tradition of liberalism in South Asian Islam, encapsulated in.
Jinnah's vision, though this was overshadowed in the Zia period.
6) The ethnic and sectarian divide does not overlap in Pakistan, so the state can work.
with both. It has used ethnic movements (the MQM, the Saraiki movement) to.
neutralize troublesome religious groups (such as the Jamaat-e-Islami and the JUI).
Ahmad then went on to talk about the different types of Islamic groups in Pakistan, which.
can broadly be categorized as fundamentalists, militants, liberals, Sufis etc. Contrary to.
popular opinion, Pakistan's militant groups are not of the same breed. For analytical.
purposes, he divided them into six groups:.
1) Those who have a limited religious agenda: This group has a relatively small.
agenda, and is not interested in international affairs or domestic policy issues.
Although it is a minor irritation for the state, it tends to be peripheral in most.
matters. Sufu Mohammad in Malakand is an example (although he did lead a.
group into Afghanistan in the 1990s).
2) Those Muslims who have a broader religio-political agenda: This group has a.
relatively larger political agenda, it wants the establishment of Sharia and Muslim.
laws and banking systems, but their agenda is directed against their own state.
The Jamaat al Ulema-e-Pakistan (JUP) and parts of the JUI fit into this category.
3) Those Muslims who share the former agenda but are also intimately interested in.
foreign affairs based on certain policy issues such as Kashmir or Palestine: The.
Jamaat-e-Islami is an example of this in Pakistan. This group is especially.
involved in situations where the US is involved. For example, Hamaas in the.
Middle East would be a good example of this; the JI in Pakistan as well.
4) Religiously motivated sectarian radicals: These militants target certain groups.
domestically, and are responsible for sectarian violence in Karachi for example.
