By Khalid Khan
In a tragic bombing at a mosque in the suburban area of Armar, Peshawar, renowned religious scholar Mufti Munir Shakir, was martyred. The targeted attack on Mufti Munir Shakir, a well-known and rebellious Pashtun cleric, has ushered Khyber Pakhtunkhwa (KP) into a new, more dangerous phase of terrorism. The province has endured various waves of terrorism over the past 40 years.
The explosion also injured Khushal, Abid, and Syed Nabi. Following the blast, Mufti Munir Shakir and the three injured were immediately transferred to Lady Reading Hospital (LRH) in Peshawar. According to LRH spokesperson Muhammad Asim, Mufti Munir Shakir sustained injuries to his left leg and was initially reported to be out of danger. However, hospital-released images suggested his condition was critical. Shortly after, the LRH spokesperson confirmed his death, sparking debates on social media, where some attempted to create controversy around his passing through conspiracy theories.
“Throughout these killings, suicide bombings, and terror incidents, the majority of prominent religious scholars remained silent. Maulana Hasan Jan was the first cleric to declare suicide bombings forbidden (haram), and he was subsequently assassinated”
The communist revolution in Afghanistan and the subsequent Soviet invasion led to the assassination of former NWFP (now KP) governor and ANP leader Arbab Sikandar Khan Khalil. His murder was attributed to an active member of Jamaat-e-Islami, Tahir. This marked the beginning of a long chain of assassinations of Pashtun nationalist leaders, which peaked under the Tehreek-e-Taliban Pakistan (TTP). Conservative estimates suggest that approximately 1,500 ANP-affiliated Pashtun political figures have been assassinated. Thousands of tribal elders in former FATA regions have also been ruthlessly eliminated.
Throughout these killings, suicide bombings, and terror incidents, the majority of prominent religious scholars remained silent. Maulana Hasan Jan was the first cleric to declare suicide bombings forbidden (haram), and he was subsequently assassinated. Similarly, renowned religious scholar Dr. Muhammad Farooq was murdered in Mardan. Progressive scholars like Javed Ahmad Ghamidi were forced into exile. While religious scholars were generally spared from assassinations, a recent wave of cleric killings has begun, particularly in KP. Notable figures like Darul Uloom Haqqania’s leader, Maulana Hamid-ul-Haq, have been martyred, and a systematic targeting of clerics associated with Maulana Fazlur Rehman’s JUI-F has emerged.
This pattern suggests an invisible force is eliminating religious scholars, potentially creating a vacuum to be filled either by a rigid extremist group like ISIS or to push clerics towards Pashtun nationalism. While the Taliban and ISIS appear to be rivals in Afghanistan, recent U.S. intelligence reports suggest they are two sides of the same coin. Additionally, internal rifts between the Haqqani Network and Kandahari Taliban have reached a critical stage. Against this backdrop, the targeting of religious scholars in KP raises serious questions. Mufti Munir Shakir’s brutal assassination has further escalated concerns.
Days before his martyrdom, Mufti Munir Shakir released a video detailing the security threats against him. He stated that he had received constant threats and that even the provincial government had warned him about the dangers he faced. In his video, he not only elaborated on these threats but also named police, CTD, and district administration officials in Peshawar who had ignored his requests for security. He accused them of deliberately leaving him vulnerable, comparing it to tying his hands and throwing him to the terrorists.
Following his martyrdom, Mufti Munir Shakir’s son released a video statement, refusing to bury his father until the responsible government officials were held accountable for their negligence and alleged facilitation of terrorists. He strongly criticized Chief Minister Ali Amin Gandapur and made several demands from the Army Chief. He also urged all clerics to unite and resist what he called the ongoing Pashtun genocide. Furthermore, he called on Mufti Munir Shakir’s followers to actively participate in protests.
Mufti Munir Shakir’s life was marked by upheavals, contradictions, and turbulence. His public recognition solidified when he began religious preaching in Bara, Khyber Agency. Using an illegal FM radio station, he laid the foundation for religious extremism in the area. However, sectarian conflicts led to violent clashes, ultimately forcing him to flee Khyber Agency. His departure from the region coincided with the rise of Mangal Bagh, who established absolute control over Khyber Agency and introduced new levels of brutality. The unrest extended into the Peshawar Valley during Mangal Bagh’s reign.
After leaving Khyber Agency, Mufti Munir Shakir lived in seclusion in Punjab for several years before resurfacing in Armar, a suburban village of Peshawar. During his time in Khyber Agency, he was often suspected of being an intelligence operative and was a staunch advocate of an ultra-conservative, Arab-influenced form of Islam. However, upon his return, he rebranded himself as a Pashtun nationalist cleric in an astonishingly short time. He became widely known for the claim that while there were many scholars among Pashtuns, Mufti Munir Shakir was the only true Pashtun scholar.
Using social media effectively, Mufti Munir Shakir quickly built a massive following. He challenged traditional clerics and presented what he called a modern, scientific, and rational interpretation of Islam based on the Quran and Hadith. His approach deeply influenced Pashtun youth. Beyond theology, he questioned long-established religious practices and successfully implanted his ideas in public consciousness. He was a bold, fearless, and charismatic preacher with a strong Pashtun identity, making a lasting impression on his audience.
In his second political and religious phase, Mufti Munir Shakir became a harsh critic of state policies and security narratives. He adopted an even more radical stance on Pashtun peace and the killings of Pashtuns than nationalist political parties. His speeches and sermons often crossed the boundaries of cautious rhetoric, frequently reaching a level of provocation deemed highly dangerous.
With his assassination, the ongoing targeted killings of Pashtun religious scholars are expected to escalate further. Additionally, the emerging clerical alliance in KP carries the potential to drastically alter the region’s political and security landscape. The intensification of terrorism in KP, evolving threats in Balochistan, growing unrest in other parts of Pakistan, and increasing cross-border infiltration from Afghanistan make the situation even more precarious.
Mufti Munir Shakir, originally named Muhammad Shakir, was born in 1969 in Karak district, though some claim he hailed from Makhizai village in Kurram Agency. His father, Maulvi Rahmatullah, was a government-employed Islamic studies teacher and also served as the village imam. Mufti Munir Shakir completed his matriculation from a local school in Makhizai.
He pursued further religious education at Karbogha Sharif in Hangu, under the mentorship of his relative, renowned scholar Maulana Syed Mukhtaruddin Shah. For unknown reasons, he migrated from Kurram to Bara, Khyber Agency.
In 2004, Mufti Munir Shakir founded the militant group Lashkar-e-Islam. Initially associated with the Deobandi sect’s Panjpiri subsect, he was an official in the Panjpiri organization, Islahat Tawheed. After seven years, he parted ways with the group over ideological differences.
During his stay in Bara, he developed conflicts with an Afghan cleric, Pir Saif-ur-Rehman bin Qari Sarfaraz, who also resided in the area. Their disputes escalated into violent clashes, devastating Khyber Agency’s peace. A tribal jirga eventually expelled both clerics from the region. Following their departure, Mangal Bagh took control of Lashkar-e-Islam, leading to its ban by the government in 2008.
According to Mufti Munir Shakir’s father, intelligence agencies secretly detained him at Karachi Airport for two years while he was attempting to leave after his expulsion from Bara. However, other sources claim he was not abducted but had been living a quiet life in Punjab.
Mufti Munir Shakir’s views on terrorism mirrored those of radical Pashtun nationalists.At times, he would also curse state institutions, narratives, and security forces, and his stance would become colloquial rather than scholarly.
In the Pashtun Peace Jirga 2024, organized by the Pashtun Tahafuz Movement in Khyber District, Mufti Munir Shakir participated with great boldness and adopted a very rigid stance.
His martyrdom in a terrorist attack, along with his recent religious and political narratives, has heightened the sensitivity of the situation, and the coming times appear even bloodier.
