Who is Hafiz Gul Bahadur?

 

Why Bannu Cant Was Targeted By Hafiz Gul Bahadar Group or Jaish Ul Furqan.

Bannu Cantonment's strategic location in Khyber Pakhtunkhwa, near the border with Afghanistan, makes it a key target for groups like the Hafiz Gul Bahadur group, which uses Afghan territory to launch attacks into Pakistan.

Here's a detailed explanation of Hafiz Gul Bahadur, based on the information available in the provided context, particularly from the Wikipedia entries and related web results:

Who is Hafiz Gul Bahadur?

Hafiz Gul Bahadur (Urdu: حافظ گل بہادر, born circa 1961) is a prominent tribal leader and militant commander in Pakistan, leading the Hafiz Gul Bahadur Group (HGB), a faction of the Pakistani Taliban (Tehreek-e-Taliban Pakistan, or TTP). He is based in North Waziristan and surrounding areas of the former Federally Administered Tribal Areas (FATA) in Khyber Pakhtunkhwa, Pakistan. Bahadur is a key figure in the ongoing insurgency against the Pakistani government and security forces, particularly since the fall of Kabul to the Taliban in 2021.

Background and Origins

• Tribal Roots: Hafiz Gul Bahadur hails from the Madda Khel clan of the Utmanzai Wazir tribe, a Pashtun tribe in North Waziristan. He is a direct descendant of Mirzali Khan, also known as the Faqir of Ipi, a notable anti-colonial fighter in the region.
• Education and Early Involvement: Bahadur attended a Deobandi madrassa (Islamic seminary) in Multan, Punjab, which aligns with the Deobandi movement of Islamic fundamentalism—a key ideological influence on the Taliban and related groups. He participated in the Soviet-Afghan War (1979–1989) and the subsequent Afghan civil war, likely fighting alongside the Afghan Taliban and developing ties with the Haqqani Network, another militant group operating in the region.
• Leadership Role: He was a leader in the student wing of Jamiat Ulema-e-Islam-Fazal (JUI-F), a Deobandi political and religious party in Pakistan, in North Waziristan. In 2001, he gained attention for recruiting a militia of about 4,000 fighters to oppose United Nations monitors planning to deploy along the Afghanistan-Pakistan border to prevent weapons flow to the Afghan Taliban. The deployment was canceled after the September 11 attacks.

Rise to Prominence

• Resistance Against Pakistani Operations: In 2005, the Pakistani military launched operations in North Waziristan to target foreign militants, primarily al-Qaeda members fleeing from South Waziristan. Bahadur organized resistance against these operations, emerging as a leader of local militants.
• Peace Deal (2006): In September 2006, Bahadur negotiated a peace deal with the Pakistani government, agreeing to expel foreign militants (e.g., al-Qaeda and Uzbek fighters) from Pakistani soil. This deal positioned him as the leader of the local Taliban in North Waziristan, marking his rise as a significant figure in the region.
• Formation of Muqami Tehrik-e-Taliban (2008): In July 2008, Bahadur, along with Maulvi Nazir (leader of the Ahmedzai Wazirs in South Waziristan), formed the Muqami Tehrik-e-Taliban (Local Taliban Movement, or "Waziri Alliance"), with Bahadur as its leader and Nazir as his deputy. This alliance strengthened his position within the Taliban network in Pakistan.

Affiliations and Ideology

• Affiliations: Bahadur is closely aligned with the Afghan Taliban, the Haqqani Network, and the broader TTP. His group, HGB, is considered a splinter faction of the TTP but maintains operational and ideological ties with it. Since the Taliban takeover of Afghanistan in 2021, HGB’s ties with the TTP and Haqqani Network have deepened, facilitating increased cross-border militant activities.
• Ideology: His ideology is rooted in Pashtun nationalism, Deobandi Islamic fundamentalism, and opposition to foreign military presence in the region, including NATO forces in Afghanistan and the Pakistani military in tribal areas. HGB’s goals shifted after 2021, focusing more on targeting Pakistani security forces rather than solely Afghan or NATO targets.

Role in the Insurgency

• Initial Focus: Initially, HGB directed most of its attacks against the Afghan government and NATO forces during the war in Afghanistan (2001–2021). However, after the Taliban regained control of Afghanistan in August 2021, HGB redirected its efforts toward attacking Pakistani security forces, particularly in Khyber Pakhtunkhwa.
• High-Profile Attacks: HGB has been linked to several significant attacks on Pakistani security forces, including:
  • A joint attack with the TTP on a security checkpoint in Jani Khel, Bannu, on June 3, 2024, killing two soldiers.
  • A suicide bombing in Bannu on November 26, 2024, killing two civilians and injuring three soldiers.
  • The Bannu Cantonment attack on March 4, 2025 (as mentioned in the target X post), where suicide bombers rammed explosive-laden vehicles into the military base, killing at least nine and injuring over 25.
• Use of Afghanistan as a Base: The Pakistani government accuses the Afghan Taliban of allowing HGB and Bahadur to operate from Afghan soil, using it as a staging ground for attacks in Pakistan. This has led to tensions and cross-border clashes between Pakistan and Afghanistan, including Pakistani airstrikes in Afghanistan targeting HGB.

Leadership and Subgroups

• Leadership: Bahadur remains the leader of HGB, despite reports of his potential death in U.S. drone strikes in 2014 (which were later contradicted by his continued activity). He is a shadowy figure, often operating from the rugged terrain of North Waziristan, making him difficult to target.
• Jaish-e-Fursan-e-Muhammad (JFM): A subgroup of HGB, formed around 2024, is believed to be a front for HGB’s operations against Pakistani forces. JFM claimed responsibility for the Bannu Cantonment attack on March 4, 2025, and was designated a terrorist organization by Pakistan in July 2024. It serves as a way for HGB to maintain plausible deniability for attacks.

Challenges and Tensions

• Drone Strikes and Peace Deals: Bahadur’s peace deal with Pakistan in 2006 was strained by U.S. drone strikes in North Waziristan, particularly after the killing of his top commander, Sherabat Khan Wazir, in a 2011 airstrike. He threatened to withdraw from the deal, reflecting ongoing tensions with both Pakistani and U.S. forces.
• Cross-Border Dynamics: His group’s operations from Afghanistan have fueled accusations against the Afghan Taliban for harboring Pakistani militants, escalating tensions between Pakistan and Afghanistan since 2021. Pakistani airstrikes, such as those in Khost and Paktika in March 2024, targeted HGB, claiming to have killed key commanders like Sehra alias Janan (though some reports, including a video from Abdullah Mehsud, refuted these claims).

Significance in the Region

Hafiz Gul Bahadur is a critical figure in the complex web of militant groups operating along the Pakistan-Afghanistan border. His leadership of HGB, its ties to the TTP and Afghan Taliban, and its strategic use of North Waziristan and Afghan territory make him a central player in the ongoing insurgency in Khyber Pakhtunkhwa. The Bannu Cantonment attack on March 4, 2025, underscores his group’s capability and intent to target high-value military installations, aiming to destabilize Pakistan’s security apparatus and advance their ideological and territorial goals.

In summary, Hafiz Gul Bahadur is a seasoned militant leader with deep roots in Pashtun tribal structures, Islamic fundamentalism, and resistance against foreign and Pakistani military presence. His group’s actions, particularly since 2021, have intensified the security challenges in Pakistan, making him a focal point in the region’s ongoing conflicts.

The Deobandi ideology is a reformist and revivalist movement within Sunni Islam, originating in the late 19th century in India. It adheres to the Hanafi school of Islamic jurisprudence (fiqh) and emphasizes a strict interpretation of Islamic teachings, rooted in the Quran, Hadith (sayings and actions of the Prophet Muhammad), and the classical Islamic scholarship of the early generations of Muslims (the Salaf). Below is a detailed explanation of the Deobandi ideology, drawing on the context from the provided web results and related information:

Origins and Historical Context

• Founding: The Deobandi movement was established in 1866 with the founding of the Darul Uloom Deoband seminary in Deoband, India, by scholars such as Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, Ashraf Ali Thanwi, and Khalil Ahmad Saharanpuri. This came in the wake of the Indian Rebellion of 1857–1858, during British colonial rule, when Indian Muslims felt their religious and cultural identity was under threat.
• Response to Colonialism: The movement emerged as a response to British colonial domination and the perceived erosion of Islamic values due to Western influence, modernization, and Christian missionary activities. Deobandi scholars sought to preserve and purify Islamic practices by returning to the fundamentals of Islam and resisting non-Muslim cultural influences.
• Influence of Earlier Scholars: The Deobandi founders drew inspiration from the 18th-century South Asian Islamic scholar Ismail Dehlawi, a Salafi-oriented Sufi and theologian, as well as the Hanafi legal tradition and the teachings of the Firangi Mahal ulama (scholars) in Lucknow, who developed the Dars-i-Nizami curriculum.

Core Tenets of Deobandi Ideology

1. Adherence to Hanafi Jurisprudence:
   • Deobandis follow the Hanafi school of Islamic law, one of the four major Sunni schools of fiqh. They emphasize taqlid (conformity to the established interpretations of a recognized school of thought) and reject independent reasoning (ijtihad) in favor of adhering to classical Hanafi texts and rulings.
   • This adherence ensures consistency with centuries-old Islamic legal traditions, particularly those prevalent in South Asia.
2. Puritanical and Revivalist Approach:
   • Deobandis advocate a return to the "pure" Islam practiced by the Prophet Muhammad and the early Muslim community (Salaf). They reject innovations (bid’ah) in religious practices and emphasize strict adherence to the Quran and Sunnah (the Prophet’s teachings).
   • They are critical of practices they view as un-Islamic, including certain Sufi rituals, folk traditions, and syncretic practices that blend Islam with local cultures, unless those practices are explicitly supported by Islamic texts.
3. Anti-Colonial and Anti-Western Sentiment:
   • The movement historically opposed British colonial rule in India, viewing it as a threat to Islamic identity and sovereignty. This opposition extended to Western cultural and political influences, which Deobandis often associate with moral corruption and secularism.
   • In contemporary contexts, this sentiment has evolved into opposition to Western military presence (e.g., NATO in Afghanistan) and perceived Western interference in Muslim lands.
4. Education and Scholarship:
   • Deobandis prioritize Islamic education through seminaries (madrassas) that teach the Dars-i-Nizami curriculum, focusing on Arabic, the Quran, Hadith, Islamic law, theology (Aqidah), and other religious sciences.
   • The Darul Uloom Deoband became a model for thousands of Deobandi madrassas worldwide, particularly in Pakistan, Afghanistan, and South Asia, producing scholars and leaders who propagate Deobandi teachings.
5. Role of Sufism:
   • While Deobandis are rooted in Hanafi jurisprudence, they also incorporate elements of Sufism (Islamic mysticism), but in a reformed, puritanical form. They emphasize a disciplined, scholarly approach to Sufism, rejecting practices they see as excessive or un-Islamic, such as elaborate shrine visits or music-based rituals.
   • Influential Deobandi scholars like Ashraf Ali Thanwi and Rashid Ahmad Gangohi were Sufis but advocated a simplified, text-based approach to mysticism, focusing on inner purification and devotion to Allah.
6. Opposition to Modernity and Secularism:
   • Deobandis resist modern secular ideologies and Western-style governance, advocating for Islamic governance and law (Sharia) as the ideal system. They view secularism as a threat to Islamic identity and morality.
   • This stance has led to tensions with secular governments and modernizing movements, particularly in India, Pakistan, and Afghanistan.

Spread and Global Influence

• Geographical Spread: The Deobandi movement expanded beyond India after the Partition of India in 1947, becoming prominent in Pakistan, Afghanistan, Bangladesh, and later in the UK, South Africa, and other parts of the Muslim diaspora. In Pakistan and Afghanistan, Deobandi ideology became a dominant influence among Sunni Muslims and militant groups.
• Institutions: Key organizations include Jamiat Ulema-e-Hind (India), Jamiat Ulema-e-Islam (Pakistan), and Tablighi Jamaat, a global missionary movement promoting Deobandi teachings. Tablighi Jamaat, founded by Muhammad Ilyas Kandhlawi, focuses on personal piety, outreach, and revival of Islamic practices among Muslims worldwide.
• Militant Connections: While the majority of Deobandis are peaceful and focus on education and religious practice, the ideology has been adopted by militant groups, including the Taliban (both Afghan and Pakistani), Tehreek-e-Taliban Pakistan (TTP), and groups like Jaish-e-Mohammed (JeM) and Sipah-e-Sahaba Pakistan (SSP). These groups interpret Deobandi teachings in a militant, jihadist framework, particularly in response to foreign occupation or perceived threats to Islam.

Deobandi vs. Other Islamic Movements

• Deobandi vs. Barelvi: In South Asia, Deobandis differ from the Barelvi movement, which is also Hanafi but more syncretic, embracing local Sufi practices, shrine visits, and celebrations like Urs (death anniversaries of saints). Deobandis view some Barelvi practices as bid’ah and advocate a stricter, text-based approach.
• Deobandi vs. Wahhabi/Salafi: While Deobandis share some puritanical tendencies with Wahhabis and Salafis (e.g., rejection of innovation), they differ in their adherence to Hanafi jurisprudence and their historical engagement with Sufism. Wahhabism, originating in Saudi Arabia, is more rigid and rejects all forms of Sufism, while Deobandis maintain a reformed Sufi tradition. However, in regions like Pakistan and Afghanistan, Deobandi ideology has been influenced by Wahhabi funding and ideology, particularly through Saudi support for madrassas during the Cold War and post-9/11 periods.

Contemporary Challenges and Variations

• Diversity Within Deobandism: Not all Deobandis are militant. The Indian branch, represented by Jamiat Ulema-e-Hind, has historically advocated non-violence, composite nationalism (coexistence with Hindus), and participation in democratic processes. In contrast, the Pakistani and Afghan branches have produced militant factions, partly due to geopolitical factors like the Soviet-Afghan War, U.S. involvement, and Pakistan’s support for mujahideen.
• Influence of Geopolitics: The Deobandi movement’s evolution has been shaped by colonial history, the Cold War, and post-9/11 dynamics. For instance, Saudi funding of Deobandi madrassas in Pakistan during the 1980s, aimed at countering Soviet influence and Iranian Shiism, introduced Wahhabi elements into some Deobandi interpretations, leading to more radicalized offshoots.
• Response to Modern Challenges: In contemporary times, Deobandis engage with modernity through Islamic banking, education, and technology, but they often frame these within a religious framework. Movements like Islam Hadhari in Malaysia and efforts by Deobandi scholars to address globalization reflect attempts to balance tradition and modernity.

Role in Militancy

• The Taliban (both Afghan and Pakistani) and related groups like TTP, HGB (Hafiz Gul Bahadur Group), and JeM draw heavily on Deobandi ideology, interpreting it as a call for armed jihad against foreign occupation and secular governments. The Darul Uloom Deoband in India, however, distances itself from these militant groups, emphasizing peaceful propagation of Islam.
• The Deobandi influence on militancy is particularly strong in Pakistan and Afghanistan, where madrassas have been accused of radicalizing youth, especially in the tribal areas and Khyber Pakhtunkhwa. The 2025 Bannu Cantonment attack by HGB, as mentioned in the X post, exemplifies how Deobandi-inspired groups can engage in violent actions, though the movement itself is not inherently militant.

Conclusion

The Deobandi ideology is a complex, multifaceted movement within Sunni Islam, emphasizing strict adherence to Hanafi law, puritanical revivalism, and resistance to non-Islamic influences. While it originated as a peaceful educational and reformist movement in India, its spread to Pakistan, Afghanistan, and beyond has led to diverse interpretations, including peaceful scholarship and militant jihadism. Its influence on groups like the Taliban and TTP highlights its role in contemporary South Asian and global Islamic discourse, but its core remains focused on preserving Islamic tradition and identity in the face of external challenges.