Tariq Ali
Most of today's jihadi groups are the mongrel offspring of Pakistani and Western intelligence outfits, born in the 1980s when General Zia was in power and waging the West's war against the godless Russians, who were then occupying Afghanistan. That is when state patronage of Islamist groups began. One cleric who benefited was Maulana Abdullah, who was allotted land to build a madrassa in the heart of Islamabad, not far from the government buildings. Soon the area was increased so that two separate facilities (for male and female students) could be constructed, together with an enlarged Lal Masjid, or Red Mosque. State money was provided for all this, and the government is the technical owner of the property.
During the 1980s and 1990s this complex became a transit camp for young jihadis on their way to fight in Afghanistan and, later, Kashmir. Abdullah made no secret of his beliefs. He was sympathetic to the Saudi-Wahhabi interpretation of Islam and during the Iraq-Iran war was only too happy to encourage the killing of Shia 'heretics' in Pakistan. It was his patronage of ultra-sectarian, anti-Shia terror groups that led to his assassination in October 1998. Members of a rival Muslim faction killed him soon after he had finished praying in his own mosque.
His sons, Abdul Rashid Ghazi and Abdul Aziz, then took control of the mosque and religious schools. The government agreed that Aziz would lead the Friday congregation and preach the weekly sermon after Friday prayers. His sermons were often supportive of al-Qaida, though he was more careful about his language after 9/11. Senior civil servants and military officers often attended Friday prayers. The better-educated and soft-spoken Rashid, with his lean, haggard face and ragged beard, was left to act as spin-doctor. He was wheeled on to charm visiting foreign or local journalists, and did it well.
But after November 2004, when the army, under heavy US pressure, launched an offensive in the tribal areas bordering Afghanistan, relations between the brothers and the government became tense. Aziz in particular was livid. He might not have done anything about it, but, according to Rashid, 'a retired colonel of the Pakistan Army approached us with a written request for a fatwa clarifying the Sharia perspective on the army waging a war on the tribal people.' Aziz did not waste any time. He issued a fatwa declaring that the killing of its own people by a Muslim army is haram ('forbidden'), 'that any army official killed during the operation should not be given a Muslim burial' and that 'the militants who die while fighting the Pakistan Army are martyrs.' Within days of its publication the fatwa had been publicly endorsed by almost five hundred 'religious scholars'. Despite heavy pressure from the mosque's patrons in the ISI, Pakistan's military intelligence, the brothers refused to withdraw the fatwa. The government response was surprisingly muted. Aziz's official status as the mosque's imam was ended and an arrest warrant issued against him, but it was never served and the brothers were allowed to carry on as usual. Perhaps the ISI thought they might still prove useful.
Earlier that year the government claimed it had uncovered a terrorist plot to bomb military installations, including the GHQ and other state buildings, on 14 August. Machine-guns and explosives were found in Abdul Rashid Ghazi's car. New warrants were issued against the brothers and they were arrested. At this point, the religious affairs minister, Ijaz-ul-Haq, General Zia's son, persuaded his colleagues to pardon the clerics in return for a written apology pledging that they wouldn't become involved in the armed struggle. Rashid claimed the whole plot had been scripted to please the West and in a newspaper article asked the religious affairs minister to provide proof that he had given the undertaking the minister had supposedly asked for. There was no response.
In January this year, the brothers decided to shift their focus from foreign to domestic policy and demanded an immediate implementation of Sharia law. Until then they had been content to denounce US policies in the Muslim world and America's local point-man Musharraf for helping dismantle the Taliban government in Afghanistan. They did not publicly support the three attempts made on Musharraf's life, but it was hardly a secret that they regretted his survival. The statement they issued in January was intended as an open provocation to the regime. Aziz spelled out his programme: 'We will never permit dance and music in Pakistan. All those interested in such activities should shift to India. We are tired of waiting. It is Sharia or martyrdom.' They felt threatened by the government's demolition of two mosques that had been built illegally on public land. When they received notices announcing the demolition of parts of the Red Mosque and the women's seminary the brothers dispatched dozens of women students in black burqas to occupy a children's library next to their seminary. The intelligence agencies appeared to be taken aback, but quickly negotiated an end to the occupation.
The brothers continued to test the authorities. Sharia was implemented and there was a public bonfire of books, CDs and DVDs. Then the women from the madrassa directed their fire against Islamabad's up-market brothels, targeting Aunty Shamim, a well-known procuress who provided 'decent' girls for indecent purposes, and whose clients included the local great and good (a number of them moderate religious leaders).
Aunty ran the brothel like an office: she kept office hours and shut up shop at midday on Friday so that clients could go to the nearest mosque, which happened to be the Lal Masjid. The morality brigades raided the brothel and 'freed' the women. Most of the girls were educated, some were single parents, others were widows, all were desperately short of funds. The office hours suited them. Aunty Shamim fled town, and her workers sought similar employment elsewhere, while the madrassa girls celebrated an easy victory.
Emboldened by their triumph, they decided to take on Islamabad's posh massage parlours, not all of which were sex joints, and some of which were staffed by Chinese citizens. Six Chinese women were abducted in late June and taken to the mosque. The Chinese ambassador was not pleased. He informed President Hu Jintao, who was even less pleased, and Beijing made it clear that it wanted its citizens freed without delay. Government fixers arrived at the mosque to plead the strategic importance of Sino-Pakistan relations, and the women were released. The massage industry promised that henceforth only men would massage other men. Honour was satisfied, even though the deal directly contradicted the message of the Koran. The liberal press depicted the anti-vice campaign as the Talibanisation of Pakistan, which annoyed the Lal Masjid clerics. 'Rudy Giuliani, when he became mayor of New York, closed the brothels,' Rashid said. 'Was that also Talibanisation?'
Angered and embarrassed by the kidnapping of the Chinese women, Musharraf demanded a solution. The Saudi ambassador to Pakistan, Ali Saeed al-Awad Asseri, arrived at the mosque and spent ninety minutes with the brothers. They were welcoming but told him all they wanted was the implementation of Saudi laws in Pakistan. Surely he agreed? The ambassador declined to meet the press after the visit, so his response remains unrecorded. His mediation a failure, Plan B was set in motion.
On 3 July, the paramilitary Rangers began to lay barbed wire at the end of the street in front of the mosque. Some madrassa students opened fire, shot a Ranger dead, and for good measure torched the neighbouring Environment Ministry. Security forces responded the same night with tear gas and machine-guns. The next morning the government declared a curfew in the area and the week-long siege of the mosque began, with television networks beaming images across the world. Rashid must have been pleased. The brothers thought that keeping women and children hostage inside the compound might save them. But some were released and Aziz was arrested as he tried to escape in a burqa. On 10 July, paratroopers finally stormed the complex. Abdul Rashid Ghazi and at least a hundred others died in the ensuing clashes. Eleven soldiers were also killed and more than forty wounded. Several police stations were attacked and there were ominous complaints from the Tribal Areas. Maulana Faqir Mohammed, a leading Taliban supporter, told thousands of armed tribesmen: 'We beg Allah to destroy Musharraf and we will seek revenge for the Lal Masjid atrocities.' This view was reiterated by Osama bin Laden, who declared Musharraf an 'infidel' and said that 'removing him is now obligatory.'
The fact is that jihadis are not popular in most of Pakistan, but neither is the government. The Red Mosque episode raised too many unanswered questions. Why did the government not act in January? How did the clerics manage to accumulate such a large store of weapons without the knowledge of the government? Was the ISI aware that an arsenal was concealed inside the mosque? If so, why did they keep quiet? What was the relationship between the clerics and government agencies? Why was Aziz released and allowed to return to his village without being charged? Has the state decided to relinquish its monopoly of violence?
