The Demand for Disarmament from the Besieged and Oppressed Shia Population of Parachinar. The demand for disarmament from Parachinar’s besieged and religiously persecuted Shia population essentially means asking them to silently endure annihilation and accept their ongoing genocide. Such a demand either reflects ignorance of the historical treatment of Shia tribes in this region or a deliberate attempt to obscure the persistent aggression they face.
Khyber Pakhtunkhwa and its tribal districts are currently under severe attack by the Tehreek-e-Taliban Pakistan (TTP), with their militant activities expanding rapidly. For over four decades, the Pakistani state machinery has failed to protect moderate Sunni Muslims in these areas. The Sufi chapter of Sunni Islam is on the verge of extinction due to the destruction of its shrines, mosques, and institutions by radical Deobandi militants since the post-9/11 era.
Since the 1980s, Pakistan has supported a wave of target killings against secular left-liberal political activists, intellectuals, and moderate leaders in Khyber Pakhtunkhwa, facilitated by so-called "mujahideen". The state transformed old Deobandi seminaries into hubs for Wahhabi-Jihadi networks and established hundreds of new jihadist schools. This led to the rise of hardline Deobandi militant factions, including the TTP, which now dominate Sunni-majority areas. Additionally, the state propagated a curriculum that fostered extremist sympathies within public and private educational institutions over the last four decades.
As a result, sectarian hatred against Sufi Sunnis and Shias has permeated Sunni-Deobandi Pashtun communities, making Shia-phobia a widespread phenomenon. Even within Deobandi religious schools, moderate scholars and teachers find it nearly impossible to counter the growing sympathy for the TTP and ISIS among students.
Shia Pashtun populations, particularly in Parachinar, have become major targets of Deobandi militancy. These tribes rightly feel that if the state cannot protect moderate Sunnis in the face of Deobandi extremism, it is unlikely to safeguard Shia communities once disarmed. Parachinar’s Shia tribes have faced relentless attacks for decades, sacrificing thousands of lives to protect their religious identity. Had they not resisted militarily, they would have been annihilated by the 1980s under the repeated invasions of the Haqqani network and other "mujahideen" factions, allegedly supported by state elements.
The experience of Saraiki-speaking Shias in Dera Ismail Khan further underscores this reality. Unarmed and defenseless, they have endured decades of targeted killings, bombings, and persecution, transforming their region into a graveyard. The state failed to prevent the Talibanization of the area, leading to mass migrations of Saraiki Shias. Even Jamiat Ulema-e-Islam leader Maulana Fazlur Rehman admitted on the National Assembly floor that the Taliban control the region at night, rendering it a no-go area.
Some postmodernist liberal intellectuals advocate for the disarmament of Shia Pashtuns, ignoring the historical evidence of their persecution. They fail to acknowledge that armed resistance has been the only means for these communities to survive and protect their religious identity.
Similarly, Pashtun nationalist leaders, including the PTM, have not effectively addressed the plight of Shia Pashtuns or the presence of militant groups like the TTP, ISIS, and Lashkar-e-Jhangvi in Sunni-majority areas. A sustainable peace in Khyber Pakhtunkhwa can only be achieved by dismantling these militant networks and eradicating anti-Shia propaganda and literature.
It is imperative for Pashtun nationalist intellectuals to recognize the oppression of Shia Pashtuns and Saraiki Shias and take a clear and unwavering stance against sectarian violence and Shia-phobia. Mere statements will not suffice; concerted efforts are needed to combat religious persecution and defend the rights of marginalized communities in Khyber Pakhtunkhwa. Only through such actions can the region hope for genuine peace and coexistence.
