Reversal of Islamization in Pakistan

This book is both in English and Urdu. Those who cannot read Urdu language, it is better for them not to buy this book. Mostly almost all Pakistan nationals can.
Table of contents

The concept and the neessity of a model Islamic State has also been explained in an article about Maulana Maudoodi. The opinions of several Western scholars have also been given about Islamic State. This article was published in the monthly Special issue of the magazine, Tarjuman-ul-Quran. After tremendous sacrifices of lives, wealth and virginity of Muslim women, Pakistan was separated from India to make it an Islamic state. Its name and constitution also reflect that it is an ideological state.

But since the death of President Zia-ul-Haq and especially during the tenure of the secular military dictator Musharraf, a lot of steps have been taken to reverse the Islamization trend of Pakistan. It is a matter of great concern and alarm for the Muslims. The biggest Muslim country in the world is now being led towards Secularism.

Customer reviews

While Turkey is now coming back from Secularism towards political Islam after its failure during the last about 80 years of its Secularism since the days of Ataturk, unfortunately our country is going back from Islam to Secularism. Even after Musharraf, the Party which came into power declares Secularism as its ideology, not Islam. But Zardari Peoples Party accepts Islam as a religion for private use but wants to promote Secularism as an ideology of Pakistan, not Islam.

This Party is aso continuig and strengthening the same trend which was adopted by the secular Musharraf in the name of the so-called 'Enlightened Islam' of a secular dictator. This is a matter of great concern for the great majority of Muslim citizens of a country who want Shariah in Pakistan instead of secularism. This books is a collection of articles already published in various print and net newspapers and deals in such matters as explained above. Read more Read less. Kindle Edition File Size: Customer reviews There are no customer reviews yet. Share your thoughts with other customers.

Write a product review. Feedback If you need help or have a question for Customer Service, contact us. Would you like to report poor quality or formatting in this book? The Ansari commission, which from the s onwards advised the President on un-Islamic social conventions, recommended that women should be prohibited from leaving the country without a male escort and that unmarried, unaccompanied women should not be allowed to serve overseas in the diplomatic corps.

An Islamic dress code was imposed on women in the public eye such as newsreaders and air stewardesses. Textbooks were overhauled to remove un-Islamic material, and un-Islamic books were removed from libraries. It also appointed many mullahs to advisory groups. According to Pervez Hoodbhoy , a Pakistani physicist opposed to fundamentalism, under Zia the government organized international conferences and provided funding for research on such topics as the temperature of hell and the chemical nature of jinn supernatural creatures made from fire.

In prisons, religious instruction is mandatory. Educational reforms partly flowed from judicial reforms insofar as, for instance, a sharia department was set up at Quaid-e-Azam University in to train Islamic legal specialists. But Zia devoted personal attention to the reorganization of Quranic schools dini madaris , plural of madrasssa.

Product details

Madrassass traditional religious schools in Pakistan received state sponsorship for the first time. In a address to the nation, Zia decried the influence of Western culture and music in the country. Soon afterwards, PTV , the national television network, ceased playing music videos or any music other than patriotic songs. Most of the cinemas in Lahore were shut down.

Paracha , economic prosperity expanded the country's urban middle and lower-middle-classes, and spread the popularity of Western s fashion wear, hairstyle and pop music. Zia's motivation for the Islamisation programme has been described as including his personal piety, desire "to fulfil Pakistan's raison d'etre " as a Muslim state, and the political need to legitimise what was seen by many as Zia's "repressive, un-representative martial law regime". Secular and leftist forces accused Zia of manipulating Islam for political ends.

How much success Zia had using state-sponsored Islamisation to strengthen national cohesion is also disputed. The Shia Muslim minority differed with Sunnis over Islamic jurisprudence fiqh. The Pakistani government leaned in favour of applying Sunni law to all. In particular, dispute over how Zakat donations for the poor should be distributed fanned sectarian tension [17] [18] and religious riots broke out in and Differences in fiqh jurisprudence also arose in marriage and divorce, inheritance and wills and imposition of hadd punishments. Zia-ul-Haq pursued anti-Shia policies [] and attacks on Shias also increased under Zia 's presidency, [] with the first major sectarian riots in Pakistan breaking out in in Karachi and later spreading to Lahore and Balochistan.

Among Sunni Muslims, Deobandis and Barelvis also had disputes. The Ahmadiyas, whose members include "many leading scientists and professionals", complain that under Zia they have been "removed from jobs and charge that their property and mosques have been seized". The Ahmadiyas, among whose members are many leading scientists and professionals, differ from other Moslems in that they do not regard Mohammad as the last prophet. They have been removed from jobs and charge that their property and mosques have been seized under Mr.

Internationally, Human Rights Watch complained that the exclusion of women's testimony in rape cases from Hudood Ordinances , as well as the Law of Evidence and proposed laws regarding Qisas and Diyat , relegated women to "inferior legal status" to men. Anis Ahmad of the International Islamic University credits controversy over the "fundamentalism" of Islamisation to the failure of "Muslim elites" to understand "the very nature of divinely revealed law.

Islamization has been harshly criticized. Author Ian Talbot has accused it of appearing "to have reduced a great faith tradition, rich in humanity, culture and a sense of social justice, to a system of punishments and persecution of minority groups. Another authority on the topic, Christophe Jaffrelot attributes the rise of Islamic movements including the Lashkar-e-Taiba as an 'unintended consequence of the policy of Islamisation and support for Jihad movements' undertaken by Pakistani authorities since Zia.

Crime, drinking, drug addiction are thought to have increased. Others, at least writing in the s and , thought the impact of the process was overstated. In New York Times journalist Steven Wiesman wrote that religious and political leaders agreed that Islamisation changes were "largely marginal or cosmetic. Kennedy, wrote in the mid s that while during the Zia administration"hardly a day passed in which one or more of the issues of the program were not the focus of political debate in Pakistan," during the Zia administration, the process had relatively small impact, as policies were "already in place", "cosmetic", or were "left unimplemented".

On the other hand, the "insiders" responsible for a functioning state, who implemented Islamisation had and have an incentive to preserve stability and order and make sure Islamisation took place in an "ordered and prudent" and cautious manner. Benazir Bhutto were not censored or even contested by the government or government bureaucracy, as they "proved" to Islamic activists on the other side of the issue that the "government was enthusiastically implementing Nizam-e-Mustapha ".

According to Zafar Iqbal Kalanauri, the law under Zia is unstable. It has frequently changed or threatened to change because of differences of opinion among the ruling factions. As a consequence, crimes affecting human body in Pakistan are no longer considered offences "against the society or state", but "against an individual".

Thus, if the victim or its family so decide, offenders "can walk free even after committing" murder. To lift the restrictions on jurisdiction of Shariat, an "Enforcement of Sharia Act" first promulgated by Zia in but not passed by parliament and so allowed to expire under Benazir Bhutto , was voted into law by parliament under Nawaz Sharif 's government in The law gave jurisdiction to Sharia-related cases to the Federal Shariat Court, rather than the less Islamically activist-inclined High Courts.

The standard of interpretation for superior courts allowed only rulings "consistent with Islamic principles of jurisprudence" when "more than one interpretation" of the law "is possible. In the absence of strong political leadership or social consensus after Zia's passing, Superior courts have been a major, some Charles Kennedy say the "real" determinant of the "content and pace of Islamic reform", through their interpretation of their jurisdiction to consider what laws and actions are "repugnant to Islam".

One roadblock in the way of striking down laws that activists felt were unIslamic was the lack of supremacy of shariat in the constitution. Activists had tried to use the Objectives Resolution with its principle that "Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the teachings and requirements of Islam as set out in the Holy Quran and Sunnah," but the resolution was originally part of the preamble of the constitution, rather than in the constitution itself, and as a result a ruling had declared it to "not have same status or authority" as the "normal written constitution".

In , the constitution was amended and the Objectives Resolution became article 2-A of the "restored constitution". Tanzil-ur-Rahman —a particularly "skillful" Islamic activist and judicial activist—argued that ordering Muslims' lives "in accordance with the teachings and requirements of Islam as set out in the Holy Quran and Sunnah ," as specified in article 2A was a "supra-Constitutional" grund norm of law in Pakistan. The Supreme Court addressed several important issues pertaining to Islamisation around this time period during Benazir's time in office , including decisions that found unIslamic provisions in the Pakistan Penal Code pertaining to murder, manslaughter and other forms of bodily hurt, [] and in most of Zulfikar Ali Bhutto's land reforms of and [] ruling for example that Islam does not countenance compulsory redistribution of wealth or land for the purpose of alleviating poverty, however laudable the goal of poverty relief may be.

Neuen Kommentar schreiben

However bank interest still had not been banned in Pakistan curse to Article B of the constitution mentioned above which exempted laws dealing with finance from subordination to the sharia. To remedy this situation Islamic activists strove to convince the public with numerous conferences and copious literature that an interest-free economy as viable and religiously necessary, to pass a bill in parliament making shariat "superordinate" to the constitution, and to encourage superior courts to expand their definitions of jurisdiction of shariat.

In , Tanzil-ur-Rehman was appointed to the Federal Sharia Court and about a year later November issued a "monumental decision" Faisal vs. Secretary, Ministry of Law that appeared as though it might put an end to interest-bearing loans and accounts in Pakistan. The Faisal decision forbade riba absolutely without exceptions, overturning 20 federal and provincial financial laws as repugnant to Islam.

It defined riba as "any addition, however slight, over and above the principal", including any system of markup, any indexing for inflation , payment by value rather than kind.


  • Memoiren eines Moralisten - Das Exil im Exil (German Edition)!
  • Cantata 109: Ich glaube, lieber Herr, hilf meinem Unglauben!, BWV109;
  • Superheroes: An Analysis of Popular Cultures Modern Myths!

It forbade riba in "production loans" as well as "consumptive" loans. It specifically declared invalid two Islamic Modernist interpretations that avoided strict prohibition: After much stalling by the government and bureaucracy, the Faisal case was upheld in by the Shariah Appellate Bench in the "Aslam Khaki" decision, with detailed orders to start the interest free economy.

By this time, however, Pervez Musharraf had come to power in a coup and limited the power of the courts. It prevents unsuccessful complaints of adultery or rape from being converted into charges of fornication, and adds to the Pakistan Penal Code a new offense of false accusation of fornication. Islamisation has strong public support in Pakistan. According to Shajeel Zaidi a million people attended Zia ul Haq's funeral because he had given them what they wanted: This was the highest figure amongst all Muslim populations surveyed by PEW.

This was the highest figure amongst all Muslim populations surveyed. From Wikipedia, the free encyclopedia. Picture, Sound, Video v t e. Reconstruction of Religious Thought in Islam Iqbal s. Principles of State and Government Asad Ma'alim fi al-Tariq "Milestones" Qutb Governance of the Jurist "Velayat-e faqih" Khomeini Carnegie Endowment for International Peace July Islamization of the economy in Pakistan. New wave of rock music in Pakistan New Haven and London: Zia made Islam the centrepiece of his administration.

General Zia ul Haq leondumoulin.nl zia brought islamization in leondumoulin.nlland

Carnegie Endowment for International Peace. Retrieved 23 May Zia ul-Haq is often identified as the person most responsible for turning Pakistan into a global center for political Islam. Undoubtedly, Zia went farthest in defining Pakistan as an Islamic state, and he nurtured the jihadist ideology The Trail of Political Islam ed. Retrieved 5 December Islam, Law and Identity. Police Abuse of Women in Pakistan.

Retrieved 3 December A Brief History of Pakistan. Retrieved 20 December Zia rewarded the only political party to offer him consistent support, Jamaat-e-Islami. Tens of thousands of Jamaat activists and sympathisers were given jobs in the judiciary, the civil service and other state institutions. These appointments meant Zia's Islamic agenda lived on long after he died. In Hathaway, Robert; Lee, Wilson. Woodrow Wilson International Center or Scholars.

Retrieved 30 January Pakistan, a Modern History. Between Mosque and Military. In Hinnells, Richard King, John. Religion and Violence in South Asia: The state sponsored process of Islamisation dramatically increased sectarian divisions not only between Sunnis and Shia over the issue of the Zakat Ordinance, but also between Deobandis and Barelvis.

Islamisation and Pakistani State (A historical account)

Esposito The Islamic Threat: Creating a New Medina: The idea of Pakistan may have had its share of ambiguities, but its dismissal as a vague emotive symbol hardly illuminates the reasons as to why it received such overwhelmingly popular support among Indian Muslims, especially those in the 'minority provinces' of British India such as U. As the book has demonstrated, local ML functionaries, U. ML leadership, Muslim modernists at Aligarh, the ulama and even Jinnah at times articulated their vision of Pakistan in terms of an Islamic state. But what is undeniable is the close association he developed with the ulama, for when he died a little over a year after Pakistan was born, Maulana Shabbir Ahmad Usmani, in his funeral oration, described Jinnah as the greatest Muslim after the Mughal Emperor Aurangzeb.

The Oxford Encyclopedia of the Islamic World. The crackdown on Hizbut Tahrir intensifies". The Causes of the Bangladesh War. The social scientist, Nasim Ahmad Jawed has conducted a survey of nationalism in pre-divided Pakistan and identifies the links between religion, politics and nationalism in both wings of Pakistan. His findings are fascinating and go some way to explain the differing attitudes of West and East Pakistan to the relationship between Islam and Pakistani nationalism and how this affected the views of people in both wings, especially the views of the peoples of both wings towards each other.

In , Jawed conducted a survey on the type of national identity that was used by educated professional people. However, in the West wing, the same figure professed an Islamic and not a secular identity. Furthermore, the same figure in the East wing described their identity in terms of their ethnicity and not in terms of Islam. He found that the opposite was the case in the West wing where Islam was stated to be more important than ethnicity.

The Right to Development in International Law: The Case of Pakistan. Constitutionalism in Islamic Countries: Between Upheaval and Continuity. Mawdudi and the Making of Islamic Revivalism. Zia increasingly realised that a return to the medieval prescriptions of some of the 'ulama could not serve the needs of a modern state.

After he distanced himself from them, although not with respect to the persecution of the Ahmadis. The most vulnerable of the minority communities, the Ahmadis, suffered most from the amendment of the Pakistan Penal Code. The President was forced to deny this allegation publicly and denounce the Ahmadis as kafirs infidels. A Country Study edited by Peter R.

Washington and Lee Law Review. Retrieved 18 November Retrieved 20 November The Denial of Juvenile Justice in Pakistan. Retrieved 29 January Because the promulgation of the Zina Ordinance entailed the abolition of Pakistan's statutory rape law, girls as young as twelve have been prosecuted for having extra-marital intercourse under circumstances that would previously have mandated statutory rape charges against their assailant. The Hudood Laws of Pakistan". Retrieved 10 December Promulgated in the name of Islam, the Zina Ordinance became a tool of oppression at the hands of vengeful husbands and parents intent on punishing their wives or daughters for disobedience.

Archived from the original on 2 March Retrieved 19 November Now arises the question why is there so much insistence on abolishing the shari'a punishment for Zina bil Jabr? The reason for this is an extremely unjust propaganda which certain circles are busily spreading ever since the Hudood ordinance has been implemented. This section states that any man who divorces his wife must register it with the Union Council.

Otherwise, the court concluded that the divorce stood invalidated and the couple became liable to conviction under the Zina ordinance. KU workshop urges review of Hudood laws".

Islamisation and Pakistani State (A historical account) | Heinrich-Böll-Stiftung

Retrieved 13 November Anis Ahmad, Author of introduction. Retrieved 12 December Retrieved 21 November Moving from Inspiration to Impact.


  • ;
  • ?
  • Muhammad Zia-ul-Haq's Islamization - Wikipedia!
  • Access Check?
  • The Trouble with Fishing.

Archived from the original on 13 December Retrieved 13 December Whether section of the Pakistan Penal Code PPC refers to any offence under religious law or Shari'a and, if so, the penalty under religious law or Shari'a". Retrieved 9 December Accused under the Blasphemy Law". In Pakistan, 17 people are on death row for blasphemy, and dozens more have been extrajudicially murdered.

In an extraordinary turn of events, Section A was used to register a blasphemy case against Muslim men for damaging a Hindu temple during riots on Ishq-e-Rasool Day. Cases of abuse of the blasphemy law". Challenging the Secular State: The Islamization of Law in Modern Indonesia. University of Hawaii Press. Islamization of Economy PDF.

Archived from the original PDF on 20 January Retrieved 12 August Retrieved 8 December Eye of the Storm.

Muhammad Zia-ul-Haq's Islamization

The Ansari commission, which from s onwards advised the President on uni-Islamic social conventions, recommended that women should be prohibited from leaving the country without a male escort and that unmarried, unaccompanied women should not be allowed to serve overseas in the diplomatic corps.

Retrieved 14 January Religious Orthodoxy and the Battle for Rationality London: Zed, , pp. Retrieved 2 January Pakistan's power politics, — Oxford University Press, Paracha 28 March Dawn News, Nadeem F. Retrieved 3 April This was a time when the wily General Ziaul-Haq was reigning supreme Even though the country, at the time was covered by a And it is the youth cultures that emerged from these classes that launched the first shots of the kind of pop culture, scene and music we now call modern Pakistani pop. The golden age of Pakistani pop music".

Retrieved 22 December The years between and constitute the golden age of Pakistani pop and rock music. Significantly standing aside from the issue, Zia lent credence to critics' claim that his call for Islamisation was just a cover for his undemocratic regime rather than a genuine desire. Case Studies on Pakistan Charles H. Kennedy Institute of Policy Studies, p. Retrieved 31 December State policy therefore intensified sectarian conflict, which has since become one of the most visible religio-political axes of conflict in the country. The grave impact of that legacy was compunded by the Iranian Revolution, and Zia-ul Haq's anti-Shia policies, which added the violence and regimentation of the organization.

Many Shias in the region feel that they have been discriminated against since They claim that the Pakistani government continually gives preferences to Sunnis in business, in official positions, and in the administration of justice The situation deteriorated sharply during the s under the presidency of the tyrannical Zia-ul Haq when there were many attacks on the Shia population. More Muharram disturbances followed over the next three years, spreading to Lahore and the Baluchistan region and leaving hundreds more dead.

Last July, Sunnis and Shiites, many of them armed with locally made automatic weapons, clashed in the northwestern town of Parachinar, where at least died. In one of the most notorious incidents, during May Sunni assailants destroyed Shia villages, forcing thousands of people to flee to Gilgit for refuge.