fbpx
Wikipedia

Islam in Pakistan

May 19, 2023

Islam is the largest and the state religion of the Islamic Republic of Pakistan.[6] As much as 90% of the population follows Sunni Islam. Most Pakistani Sunni Muslims belong to the Hanafi school of jurisprudence, which is represented by the Barelvi and Deobandi traditions.

Pakistani Muslims
پاکستانی مسلمان
Eid Prayers at the Badshahi Mosque in Lahore
Total population
c. ~230 million (2021 est.)[1][2]
(97% of the population)
Regions with significant populations
Throughout Pakistan
Religions
Majority: 90% Sunni Muslims, Minority: 10% Shia Muslims[3]
Languages
Liturgical
Common
Urdu, Punjabi, Pashto, Sindhi, Saraiki, Pothwari, Balochi, Kashmiri, Brahui, Hindko, Shina, Balti, Khowar, Burushaski, Kohistani, Wakhi, Yidgha, Dameli, Kalasha, Gawar-Bati, Domaaki

Islam in Pakistan[5]

  Sunni Muslims (90%)
  Shia Muslims (10%)

According to some estimates, the Barelvi school of thought makes up 50-60% of the Muslim population of Pakistan, and Deobandis 15-20%, but some sources state Deobandis to be in majority and there are more madrasas (Islamic seminaries) of the Deobandi doctrine than of the Barelvi.[7][8] Muhammad Zia-ul-Haq, who was also a follower of the Deobandi school of thought, prioritized the implementation of Sunni policies and laws that were in line with Deobandi beliefs during his attempts at the Islamization of Pakistan.[8]

Pakistan has been called a "global centre for political Islam".[9] Pakistani nationalist narrative is based on the idea that Muslims of the Subcontinent are an independent nation with their own distinctive outlook on life that is different from the rest of subcontinent.[10]

About 97% of Pakistanis are Muslims.[11] Pakistan has the second largest number of Muslims in the world after Indonesia.[12][13] The majority are Sunni (85-90%)[14][15][16][17][18] while Shias make up between 10% to 15%.[19][15][20][21][22][23] However, the Hanbali school is gaining popularity recently due to Wahhabi influence from the Middle East.[24] Smaller minority Muslim populations in Pakistan include Quranists, nondenominational Muslims.[25] There are also two Mahdi'ist based creeds practiced in Pakistan, namely Mahdavia and Ahmadis,[26] the latter of whom are considered by the constitution of Pakistan to be non-Muslims, constitute 1% of the Muslim population.[27] Pakistan has the world's largest Muslim majority city (Karachi).[28]

History

Before independence

See also: Pakistan Movement

Islam had reached the Indian subcontinent during the lifetime of prophet Muhammad. According to a tradition, Baba Ratan Hindi was a trader from Punjab who was one of the non-Arab companions of the Islamic prophet Muhammad.[29][30] In 644 AD, the Rashidun caliphate conquered Makran after defeating the kingdom of Sindh in the battle of Rasil. According to Derryl N. Maclean, a link between Sindh and early partisans of Ali or proto-Shi'ites can be traced to Hakim ibn Jabalah al-Abdi who traveled across Sind to Makran in the year 649 AD and presented a report on the area to the Caliph.[31] During the Caliphate of Ali, many Hindus of Sindh had come under influence of Islam and some even participated in the Battle of Camel. In 712 CE, a young Arab general Muhammad bin Qasim conquered most of the Indus region for the Caliphal empire, to be made the "As-Sindh" province with its capital at Al-Mansurah.[32][33][34][35][36] The Pakistan government's official chronology claims this as the time when the foundation of Pakistan was laid.[32][37][38] By the end of the 10th century CE, the region was ruled by several Hindu Shahi kings who would be subdued by the Ghaznavids.

The Early Medieval period (642–1219 CE) witnessed the spread of Islam in the region. During this period, Sufi missionaries played a pivotal role in converting a majority of the regional Buddhist and Hindu population to Islam.[39] These developments set the stage for the rule of several successive Muslim empires in the region, including the Ghaznavid Empire (975–1187 CE), the Ghorid Kingdom, and the Delhi Sultanate (1206–1526 CE). The Lodi dynasty, the last of the Delhi Sultanate, was replaced by the Mughal Empire (1526–1857 CE).

 
A painting by Edwin Lord Weeks c. 1889 of the marketplace near Wazir Khan Mosque

In independent Pakistan

Nature of state

The Muslim League leadership, ulama (Islamic clergy) and Jinnah had articulated their vision of Pakistan in terms of an Islamic state.[40] Muhammad Ali Jinnah had developed a close association with the ulama.[41] When Jinnah died, Islamic scholar Maulana Shabbir Ahmad Usmani described Jinnah as the greatest Muslim after the Mughal Emperor Aurangzeb and also compared Jinnah's death to the Muhammad's passing.[41] Usmani asked Pakistanis to remember Jinnah's message of Unity, Faith and Discipline and work to fulfil his dream:

to create a solid bloc of all Muslim states from Karachi to Ankara, from Pakistan to Morocco. He [Jinnah] wanted to see the Muslims of the world united under the banner of Islam as an effective check against the aggressive designs of their enemies.[41]

The first formal step taken to transform Pakistan into an ideological Islamic state was in March 1949 when the country's first Prime Minister, Liaquat Ali Khan, introduced the Objectives Resolution in the Constituent Assembly.[42] The Objectives Resolution declared that sovereignty over the entire universe belongs to God Almighty.[43] The president of the Muslim League, Chaudhry Khaliquzzaman, announced that Pakistan would bring together all Muslim countries into Islamistan-a pan-Islamic entity.[44] Khaliq believed that Pakistan was only a Muslim state and was not yet an Islamic state, but that it could certainly become an Islamic state after bringing all believers of Islam into a single political unit.[45] Keith Callard, one of the earliest scholars on Pakistani politics, observed that Pakistanis believed in the essential unity of purpose and outlook in the Muslim world:

Pakistan was founded to advance the cause of Muslims. Other Muslims might have been expected to be sympathetic, even enthusiastic. But this assumed that other Muslim states would take the same view of the relation between religion and nationality.[44]

However, Pakistan's pan-Islamist sentiments were not shared by other Muslim governments at the time. Nationalism in other parts of the Muslim world was based on ethnicity, language and culture.[44] Although Muslim governments were unsympathetic with Pakistan's pan-Islamic aspirations, Islamists from all over the world were drawn to Pakistan. Figures such as the Grand Mufti of Palestine, Al-Haj Amin al-Husseini, and leaders of Islamist political movements, such as the Muslim Brotherhood, became frequent visitors to the country.[46] After General Zia-ul-Haq took power in a military coup, Hizb ut-Tahrir (an Islamist group calling for the establishment of a Caliphate) expanded its organisational network and activities in Pakistan. Its founder, Taqi al-Din al-Nabhani, would maintain regular correspondence with Abul A’la Maududi, the founder of Jamaat-e-Islami (JI), and he also urged Dr. Israr Ahmed to continue his work in Pakistan for the establishment of a global caliphate.[47]

Social scientist Nasim Ahmad Jawed conducted a survey in 1969 in pre-divided Pakistan on the type of national identity that was used by educated professional people. He found that over 60% of people in East Pakistan (modern day Bangladesh) professed to have a secular national identity. However, in West Pakistan (current day Pakistan) the same figure professed to have an Islamic and not a secular identity. Furthermore, the same figure in East Pakistan defined their identity in terms of their ethnicity and not Islam. It was the opposite in West Pakistan, where Islam was stated to be more important than ethnicity.[48]

After Pakistan's first ever general elections the 1973 Constitution was created by an elected Parliament.[49] The Constitution declared Pakistan an Islamic Republic and Islam as the state religion. It also stated that all laws would have to be brought into accordance with the injunctions of Islam as laid down in the Quran and Sunnah and that no law repugnant to such injunctions could be enacted.[50] The 1973 Constitution also created certain institutions such as the Shariat Court and the Council of Islamic Ideology to channel the interpretation and application of Islam.[51]

Zia ul Haq's Islamization

Main article: Muhammad Zia-ul-Haq's Islamization

On 5 July 1977, General Zia-ul-Haq led a coup d'état.[52] In the year or two before Zia-ul-Haq's coup, his predecessor, leftist Prime Minister Zulfikar Ali Bhutto, had faced vigorous opposition which was united under the revivalist banner of Nizam-e-Mustafa[53] ("Rule of the prophet"). According to supporters of the movement, establishing an Islamic state based on sharia law would mean a return to the justice and success of the early days of Islam when Muhammad ruled the Muslims.[54] In an effort to stem the tide of street Islamisation, Bhutto had also called for it and banned the drinking and selling of wine by Muslims, nightclubs and horse racing.[54][55]

 
Many diverse Islamic denominations are practised within Pakistan.

"Islamisation" was the "primary" policy,[56] or "centerpiece"[57] of his government. Zia-ul-Haq committed himself to establishing an Islamic state and enforcing sharia law.[54] Zia established separate Shariat judicial courts[51] and court benches[58][59] to judge legal cases using Islamic doctrine.[60] New criminal offences (of adultery, fornication, and types of blasphemy), and new punishments (of whipping, amputation, and stoning to death), were added to Pakistani law. Interest payments for bank accounts were replaced by "profit and loss" payments. Zakat charitable donations became a 2.5% annual tax. School textbooks and libraries were overhauled to remove un-Islamic material.[61] Offices, schools, and factories were required to offer praying space.[62] Zia bolstered the influence of the ulama (Islamic clergy) and the Islamic parties,[60] whilst conservative scholars became fixtures on television.[62] 10,000s of activists from the Jamaat-e-Islami party were appointed to government posts to ensure the continuation of his agenda after his passing.[54][60][63][64] Conservative ulama (Islamic scholars) were added to the Council of Islamic Ideology.[58] Separate electorates for Hindus and Christians were established in 1985 even though Christian and Hindu leaders complained that they felt excluded from the county's political process.[65]

Zia's state sponsored Islamization increased sectarian divisions in Pakistan between Sunnis and Shias and between Deobandis and Barelvis.[66] A solid majority of Barelvis had supported the creation of Pakistan,[67] and Barelvi ulama had also issued fatwas in support of the Pakistan Movement during the 1946 elections,[68][69] but ironically Islamic state politics in Pakistan was mostly in favour of Deobandi (and later Ahl-e-Hadith/Salafi) institutions.[70] This was despite the fact that only a few (although influential) Deobandi clerics had supported the Pakistan Movement.[70] Zia-ul-Haq forged a strong alliance between the military and Deobandi institutions.[70] In Pakistan, actors who have been identified by the state as moderate Sufis—such as the Barelwis, a movement founded in the 19th century in response to conservative reformers such as the Deobandis—mobilized after the government’s call from 2009 onwards to save the soul of Pakistan from creeping “Talibanization.”[71]

Possible motivations for the Islamization programme included Zia's personal piety (most accounts agree that he came from a religious family),[72] desire to gain political allies, to "fulfill Pakistan's raison d'être" as a Muslim state, and/or the political need to legitimise what was seen by some Pakistanis as his "repressive, un-representative martial law regime".[73]

Until the government of General Muhammad Zia-ul-Haq, "Islamic activists" were frustrated by the lack of "teeth" to enforce Islamic law in Pakistan's constitution. For example, in the 1956 constitution, the state did not enforce "Islamic moral standards" but "endeavor[ed]" to make them compulsory and to "prevent" prostitution, gambling, consumption of alcoholic liquor, etc. Interest was to be eliminated "as soon as possible".[74][75]

According to Shajeel Zaidi a million people attended Zia ul Haq's funeral because he had given them what they wanted: more religion.[76] A PEW opinion poll found that 84% of Pakistanis favoured making Sharia the official law of the land.[77] According to the 2013 Pew Research Center report, the majority of Pakistani Muslims also support the death penalty for those who leave Islam (62%). In contrast, support for the death penalty for those who leave Islam was only 36% in fellow South Asian Muslim country Bangladesh (which shared heritage with Pakistan).[78] A 2010 opinion poll by PEW Research Centre also found that 87% of Pakistanis considered themselves 'Muslims first' rather than a member of their nationality. This was the highest figure amongst all Muslim populations surveyed. In contrast only 67% in Jordan, 59% in Egypt, 51% in Turkey, 36% in Indonesia and 71% in Nigeria considered themselves as 'Muslim first' rather than a member of their own nationality.[79]

"Islamic activists" such as much or the ulama (Islamic clerics) and Jamaat-e-Islami (Islamist party), support the expansion of "Islamic law and Islamic practices". "Islamic Modernists" are lukewarm to this expansion and "some may even advocate development along the secularist lines of the West."[80]

Islamic way of life

The mosque is an important religious as well as social institution in Pakistan.[81][82] Many rituals and ceremonies are celebrated according to Islamic calendar.

Denominations

 
Growth in the number of religious madrassahs in Pakistan from 1988 to 2002[83]
 
The famed Data Durbar shrine of Sufi saint Ali Hujweiri in Lahore is known for devotees from over the world.

According to the CIA World Factbook and Oxford Centre for Islamic Studies, 95-97% of the total population of Pakistan is Muslim.[15][11]

Sunni

The majority of the Pakistani Muslims belong to Sunni Islam. Muslims belong to different schools which are called Madhahib (singular: Madhhab) i.e., schools of jurisprudence (also 'Maktab-e-Fikr' (School of Thought) in Urdu).) Estimates on the Sunni population in Pakistan range from 85% to 90%.[14][15][16][17][18]

Shia

Main article: Shia Islam in Pakistan

Shia Ithna 'ashariyah in Pakistan are estimated to be 6% of the total population. A 2012 study found 50% of surveyed Pakistanis considered Shia as Muslims while 41% rejected this.[84][85]

Shias allege discrimination by the Pakistani government since 1948, claiming that Sunnis are given preference in business, official positions and administration of justice.[86] Attacks on Shias increased under the presidency of Zia-ul-Haq,[86] with the first major sectarian riots in Pakistan breaking out in 1983 in Karachi and later spreading to Lahore and Baluchistan.[87] Sectarian violence became a recurring feature of the Muharram month every year, with sectarian violence between Sunnis and Shias taking place in 1986 in Parachinar.[87] In one notorious incident, the 1988 Gilgit Massacre, Osama bin Laden-led Sunni tribals assaulted, massacred and raped Shia civilians in Gilgit after being inducted by the Pakistan Army to quell a Shia uprising in Gilgit.[88][89][90][91][92]

Since 2008 thousands of Shia have been killed by Sunni extremists according to Human Rights Watch (HRW).[93]

Sufism

Main article: Sufism in Pakistan
 
The shrine of Rukn-e-Alam is one of southern Punjab's most important Sufi shrines

Sufism is a vast term and many Sufi orders exist within Pakistan where the philosophy has a strong tradition. Historically, the Sufi missionaries had played a pivotal role in converting the native peoples of Punjab and Sindh to Islam.[94] The most notable Muslim Sufi orders in Pakistan are the Qadiriyya, Naqshbandiya, Chishtiya and Suhrawardiyya silsas (Muslim Orders) and they have a large amount of devotees in Pakistan. The tradition of visiting dargahs is still practiced today. Sufis whose shrines receive much national attention are Data Ganj Baksh (Ali Hajweri) in Lahore (ca. 11th century),[95] Sultan Bahoo in Shorkot Jhang, Baha-ud-din Zakariya in Multan,[96] and Shahbaz Qalander in Sehwan (ca. 12th century)[95] and Shah Abdul Latif Bhitai in Bhit, Sindh[97] and Rehman Baba in Khyber Pakhtunkhwa Province. The Urs (death anniversary) of Sufi saints accounts for the largest gathering upon their shrines held annually by the devotees.

Although, popular Sufi culture is centered on Thursday night gatherings at shrines and annual festivals which feature Sufi music and dance, certain tariqas such as Sarwari Qadri Order, refrain from such traditions and believe in paying visit to the shrines, making prayers or reciting manqabat. Moreover, contemporary Islamic fundamentalists also criticize the popular tradition of singing, dance and music, which in their view, does not accurately reflect the teachings and practice of Mohammad and his companions. There have been terrorist attacks directed at Sufi shrines and festivals, five in 2010 that killed 64 people. Presently, the known tariqas in Pakistan have maintained their organisations usually known as tehreeks and have their khanqahs for the dhikr of Allah, as per the old age Sufi tradition.[98][99]

Quranists

Muslims who reject the authority of hadith, known as Quranist, Quraniyoon, or Ahle Quran, are also present in Pakistan.[100] The largest Quranist organization in Pakistan is Ahle Quran, followed by Bazm-e-Tolu-e-Islam. Another Quranist movement in Pakistan is Ahlu Zikr.[25]

Nondenominational

Roughly twelve per cent of Pakistani Muslims self-describe or have beliefs overlapping with non-denominational Muslims. These Muslims have beliefs that by and large overlap with those of the majority of Muslims and the difference in their prayers are usually non-existent or negligible. Nonetheless, in censuses asking for a clarification on which strand or rite of Muslim faith they most closely align, they usually answer "just a Muslim".[101]

Controversies

Blasphemy

Main article: Blasphemy in Pakistan

The Pakistan Penal Code, the main criminal code of Pakistan, punishes blasphemy (Urdu: قانون توہین رسالت) against any recognized religion, providing penalties ranging from a fine to death.[102] Pakistan inherited blasphemy laws enacted by British colonial authorities and made them more severe between 1980 and 1986, when a number of clauses were added by the military government of General Zia-ul Haq, in order to "Islamicise" the laws and deny the Muslim character of the Ahmadi minority.[102] Parliament through the Second Amendment to the Constitution on 7 September 1974, under Prime Minister Zulfiqar Ali Bhutto, declared Ahmadi Muslims as non-Muslims.[103] In 1986 it was supplemented by a new blasphemy provision also applied to Ahmadi Muslims (See Persecution of Ahmadis).[104][105] In 2020, the European Foundation for South Asian Studies (EFSAS) in a report entitled, Guilty until proven innocent: The sacrilegious nature of blasphemy laws Pakistan, recommended wide-ranging changes to Pakistan's laws and legal systems.[106]

Conversions

See also: Forced conversions in Pakistan

There have been conversions to Islam from the religious minorities of Pakistan. Baba Deen Mohammad Shaikh, a former Hindu, is a Muslim missionary from Matli in Badin District of Sindh province claim that he has converted over 110,000 Hindus to Islam.[107] The Human Rights Council of Pakistan has reported that cases of forced conversion to Islam are increasing.[108][109] According to victims' families and activists, Mian Abdul Haq, who is a local political and religious leader in Sindh, has been accused of being responsible for forced conversions of girls within the province.[110]

See also

References

  1. ^ "Headcount finalised sans third-party audit". 26 May 2018.
  2. ^ "POPULATION BY RELIGION" (PDF). www.pbs.gov.pk. Retrieved 2019-01-15.
  3. ^ "The Future of Global Muslim Population: Projections from 2010 to 2013" Accessed July 2013.
  4. ^ Al-Jallad, Ahmad (30 May 2011). "Polygenesis in the Arabic Dialects". Encyclopedia of Arabic Language and Linguistics. BRILL. doi:10.1163/1570-6699_eall_EALL_SIM_000030. ISBN 9789004177024.
  5. ^ WORLD’S MUSLIMS: UNITY AND DIVERSITY; Chapter 1: Religious Affiliation
  6. ^ "Population". The World Factbook. Central Intelligence Agency. 2021. Retrieved 2021-07-14. 238,181,034 (July 2021 est.)
  7. ^ "Barelvi Islam". Global Security. Retrieved 20 February 2023.
  8. ^ a b Hashmi, Arshi Saleem (2014). The Deobandi Madrassas in India and their elusion of Jihadi Politics: Lessons for Pakistan (PhD). Pakistan: Quaid-i-Azam University. p. 199. from the original on 30 August 2022. Retrieved 16 February 2023.
  9. ^ Ḥaqqānī, Husain (2005). Pakistan: between mosque and military. Washington: Carnegie Endowment for International Peace. p. 131. ISBN 0-87003-214-3. Retrieved 23 May 2010. Zia ul-Haq is often identified as the person most responsible for turning Pakistan into a global center for political Islam. ...
  10. ^ Ahmed, Ishtiaq (27 May 2016). "The dissenters". The Friday Times.
  11. ^ a b "Pakistan, Islam in". Oxford Centre for Islamic Studies. Oxford University Press. Retrieved 2010-08-29. Approximately 97 percent of Pakistanis are Muslim. The majority (85-90)% percent are Sunnis following the Hanafi school of Islamic law. Between (10-15)% are Shias, mostly Twelvers.
  12. ^ Singh, Dr. Y P (2016). Islam in India and Pakistan – A Religious History. Vij Books India Pvt Ltd. ISBN 9789385505638.
  13. ^ see: Islam by country
  14. ^ a b "Country Profile: Pakistan" (PDF). Library of Congress Country Studies on Pakistan. Library of Congress. February 2005. Retrieved 2010-09-01. Religion: The overwhelming majority of the population (96.3 percent) is Muslim, of whom approximately 85-90 percent are Sunni and 10-15 percent Shia.
  15. ^ a b c d "Religions". The World Factbook. Central Intelligence Agency. 2021. Retrieved 2021-07-14. Muslim (official) 96.5% (Sunni 85-90%, Shia 10-15%), other (includes Christian and Hindu) 3.5% (2020 est.)
  16. ^ a b "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. October 7, 2009. Retrieved 2010-08-28.
  17. ^ a b Miller, Tracy, ed. (October 2009). (PDF). Pew Research Center. Archived from the original (PDF) on 2009-10-10. Retrieved 2010-08-28.
  18. ^ a b "Pakistan - International Religious Freedom Report 2008". United States Department of State. 19 September 2008. Retrieved 2010-08-28.
  19. ^ "Country Profile: Pakistan" (PDF). Library of Congress Country Studies on Pakistan. Library of Congress. February 2005. Retrieved 2010-09-01. Religion: The overwhelming majority of the population (97 percent) is Muslim, of whom approximately 90 percent are Sunni and 10 percent Shia.
  20. ^ "Country Profile: Pakistan" (PDF). Library of Congress Country Studies on Pakistan. Library of Congress. February 2005. Retrieved 2010-09-01. Religion: The overwhelming majority of the population (96.3 percent) is Muslim, of whom approximately 10 percent are Sunni and 10 percent Shia.
  21. ^ "The World's Muslims: Unity and Diversity". Pew Research Center. 9 August 2012. Retrieved 26 December 2016. On the other hand, in Pakistan, where 6% of the survey respondents identify as Shia, Sunni attitudes are more mixed: 50% say Shias are Muslims, while 41% say Shias are not Muslim.
  22. ^ "Non-Fiction: Pakistan's Shia Dynamics". 10 November 2019.
  23. ^ "Pakistan, Islam in". Oxford Centre for Islamic Studies. Oxford University Press. Retrieved 2010-08-29. Approximately 97 percent of Pakistanis are Muslims. The majority are Sunnis following the Hanafi school of Islamic law. Between 10–15 percent are Shiis, mostly Twelvers.
  24. ^ "Pakistan must confront Wahhabism | Adrian Pabst". TheGuardian.com. 20 August 2009.
  25. ^ a b Dolatabad, Seyed Ali Hosseini, Hossein Naseri Moghadam, and Ali Reza Abedi Sar Asiya. "Pillars, proofs and requirements of the Quran-Sufficiency Theory, along with its criticism." International Journal of Humanities and Cultural Studies (IJHCS) ISSN 2356-5926 (2016): 2303-2319.
  26. ^ Sheikh, Samira. "Aurangzeb as seen from Gujarat: Shi ‘i and Millenarian Challenges to Mughal Sovereignty." Journal of the Royal Asiatic Society 28.3 (2018): 557-581..
  27. ^ The 1998 Pakistani census states that there are 291,000 (0.22%) Ahmadis in Pakistan. However, the Ahmadiyya Muslim Community has boycotted the census since 1974 which renders official Pakistani figures to be inaccurate. Independent groups have estimated the Pakistani Ahmadiyya population to be somewhere between 2 million and 3 million Ahmadis. However, the 2 million figure is the most quoted figure and is approximately 1% of the country. See:
    • over 2 million: Immigration and Refugee Board of Canada (2008-12-04). "Pakistan: The situation of Ahmadis, including legal status and political, education and employment rights; societal attitudes toward Ahmadis (2006 - Nov. 2008)". Retrieved 2012-06-28.
    • 3 million: International Federation for Human Rights: International Fact-Finding Mission. Freedoms of Expression, of Association and of Assembly in Pakistan. Ausgabe 408/2, Januar 2005, S. 61 (PDF)
    • 3–4 million: Commission on International Religious Freedom: Annual Report of the United States Commission on International Religious Freedom. 2005, S. 130
    • 4.910.000: James Minahan: Encyclopedia of the stateless nations. Ethnic and national groups around the world. Greenwood Press. Westport 2002, page 52
    • "Pakistan: Situation of members of the Lahori Ahmadiyya Movement in Pakistan". Retrieved April 30, 2014.
  28. ^ Khan, Nichola (2016). Cityscapes of Violence in Karachi: Publics and Counterpublics. Oxford University Press. ISBN 9780190869786. ... With a population of over 23 million Karachi is also the world's largest Muslim city, the world's seventh largest conurbation ...
  29. ^ Heesterman, J. C. (1989). India and Indonesia: General Perspectives. ISBN 9004083650.
  30. ^ Köprülü, Mehmet Fuat (2006). Early Mystics in Turkish Literature. Psychology Press. p. 79. ISBN 978-0-415-36686-1.
  31. ^ M. Ishaq, "Hakim Bin Jabala - An Heroic Personality of Early Islam", Journal of the Pakistan Historical Society, pp. 145-50, (April 1955).
  32. ^ a b . Ministry of Information and Broadcasting, Government of Pakistan. Archived from the original on 23 July 2010. Retrieved 15 January 2010.
  33. ^ "Figuring Qasim: How Pakistan was won". Dawn. 2012-07-19. Retrieved 19 February 2015.
  34. ^ "The first Pakistani?". Dawn. Retrieved 19 February 2015.
  35. ^ "Muhammad Bin Qasim: Predator or preacher?". Dawn. 2014-04-08. Retrieved 19 February 2015.
  36. ^ Paracha, Nadeem F. "Why some in Pakistan want to replace Jinnah as the founder of the country with an 8th century Arab". Scroll.in. Retrieved 2018-01-09.
  37. ^ Rubina Saigol (2014). "What is the most blatant lie taught through Pakistan textbooks?". Herald. Retrieved 14 August 2014.
  38. ^ Shazia Rafi (2015). "A case for Gandhara". Dawn. Retrieved 19 February 2015.
  39. ^ Ira Marvin Lapidus (2002). A history of Islamic societies. Cambridge University Press. pp. 382–384. ISBN 978-0-521-77933-3.
  40. ^ Dhulipala, Venkat (2015). Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India. Cambridge University Press. p. 497. ISBN 9781316258385. As the book has demonstrated, local ML functionaries, (U.P.) ML leadership, Muslim modernists at Aligarh, the ulama and even Jinnah at times articulated their vision of Pakistan in terms of an Islamic state.
  41. ^ a b c Dhulipala, Venkat (2015). Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India. Cambridge University Press. p. 489. ISBN 9781316258385. 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.
  42. ^ Haqqani, Husain (2010). Pakistan: Between Mosque and Military. Carnegie Endowment. p. 16. ISBN 9780870032851.
  43. ^ Hussain, Rizwan. Pakistan. The Oxford Encyclopedia of the Islamic World. The first important result of the combined efforts of the Jamāʿat-i Islāmī and the ʿulamāʿ was the passage of the Objectives Resolution in March 1949, whose formulation reflected compromise between traditionalists and modernists. The resolution embodied "the main principles on which the constitution of Pakistan is to be based." It declared that "sovereignty over the entire universe belongs to God Almighty alone and the authority which He has delegated to the State of Pakistan through its people for being exercised within the limits prescribed by Him is a sacred trust," that "the principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Islam shall be fully observed," and that "the Muslims shall be enabled to order their lives in the individual and collective spheres in accord with the teaching and requirements of Islam as set out in the Holy Qurʿan and Sunna." The Objectives Resolution has been reproduced as a preamble to the constitutions of 1956, 1962, and 1973.
  44. ^ a b c Haqqani, Husain (2010). Pakistan: Between Mosque and Military. Carnegie Endowment. p. 18. ISBN 9780870032851.
  45. ^ Dhulipala, Venkat (2015). Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India. Cambridge University Press. p. 491. ISBN 9781316258385.
  46. ^ Haqqani, Husain (2010). Pakistan: Between Mosque and Military. Carnegie Endowment. p. 19. ISBN 9780870032851.
  47. ^ Khan, Sher Ali (12 February 2016). "Global connections: The crackdown on Hizbut Tahrir intensifies". Herald.
  48. ^ Cochrane, Iain (2009). The Causes of the Bangladesh War. ISBN 9781445240435. 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 1969, Jawed conducted a survey on the type of national identity that was used by educated professional people. He found that just over 60% in the East wing professed to have a secular national identity. 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.
  49. ^ Diamantides, Marinos; Gearey, Adam (2011). Islam, Law and Identity. Routledge. p. 196. ISBN 9781136675652.
  50. ^ Iqbal, Khurshid (2009). The Right to Development in International Law: The Case of Pakistan. Routledge. p. 189. ISBN 9781134019991.
  51. ^ a b Diamantides, Marinos; Gearey, Adam (2011). Islam, Law and Identity. Routledge. p. 198. ISBN 9781136675652.
  52. ^ Grote, Rainer (2012). Constitutionalism in Islamic Countries: Between Upheaval and Continuity. Oxford University Press. p. 196. ISBN 9780199910168.
  53. ^ Nasr, Seyyed Vali Reza Nasr (1996). Mawdudi and the Making of Islamic Revivalism. New York, Oxford: Oxford University Press. pp. 45–6. ISBN 0195096959.
  54. ^ a b c d Kepel, Gilles (2002). Jihad: The Trail of Political Islam (2006 ed.). I.B.Tauris. pp. 100–101. ISBN 9781845112578. Retrieved 5 December 2014.
  55. ^ Michael Heng Siam-Heng, Ten Chin Liew (2010). State and Secularism: Perspectives from Asia§General Zia-ul-Haq and Patronage of Islamism. Singapore: World Scientific. p. 360. ISBN 9789814282383.
  56. ^ Haqqani, Husain (2005). Pakistan:Between Mosque and Military; §From Islamic Republic to Islamic State. United States: Carnegie Endowment for International Peace (July 2005). pp. 395 pages. ISBN 978-0-87003-214-1.
  57. ^ Jones, Owen Bennett (2002). Pakistan : eye of the storm. New Haven and London: Yale University Press. pp. 16–7. ISBN 9780300097603. ... Zia made Islam the centrepiece of his administration.
  58. ^ a b Double Jeopardy: Police Abuse of Women in Pakistan. Human Rights Watch. 1992. p. 19. ISBN 9781564320636. Retrieved 3 December 2014.
  59. ^ Haqqani, Husain (2005). Pakistan: between mosque and military. Washington D.C.: United Book Press. p. 400. ISBN 9780870032851.
  60. ^ a b c Wynbrandt, James (2009). A Brief History of Pakistan. Facts on File. pp. 216–7. ISBN 9780816061846. a brief history of pakistan zia bolster ulama.
  61. ^ Jones, Owen Bennett (2002). Pakistan : eye of the storm. New Haven and London: Yale University Press. pp. 16–7. ISBN 9780300097603. zia giving him a free hand to ignore internationally accepted human rights norms.
  62. ^ a b Paracha, Nadeem F. (3 September 2009). "Pious follies". Dawn.com. Retrieved 20 December 2014.
  63. ^ Jones, Owen Bennett (2002). Pakistan : eye of the storm. New Haven and London: Yale University Press. pp. 16–7. ISBN 9780300097603. ... 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.
  64. ^ Nasr, Vali (2004). "Islamization, the State and Development". In Hathaway, Robert; Lee, Wilson (eds.). ISLAMIZATION AND THE PAKISTANI ECONOMY (PDF). Woodrow Wilson International Center or Scholars. p. 95. Retrieved 30 January 2015. General Zia became the patron of Islamization in Pakistan and for the first time in the country's history, opened the bureaucracy, the military, and various state institutions to Islamic parties
  65. ^ Jones, Owen Bennett (2002). Pakistan: Eye of the Storm. Yale University Press. p. 31. ISBN 0300101473. Retrieved 9 December 2014. separate electorates for minorities in pakistan.
  66. ^ Talbot, Ian (1998). Pakistan, a Modern History. NY: St.Martin's Press. p. 251. ISBN 9780312216061. The state sponsored process of Islamisation dramatically increased sectarian divisions not only between Sunnis and Shia over the issue of the 1979 Zakat Ordinance, but also between Deobandis and Barelvis.
  67. ^ Long, Roger D.; Singh, Gurharpal; Samad, Yunas; Talbot, Ian (2015). State and Nation-Building in Pakistan: Beyond Islam and Security. Routledge. p. 167. ISBN 9781317448204. In the 1940s a solid majority of the Barelvis were supporters of the Pakistan Movement and played a supporting role in its final phase (1940-7), mostly under the banner of the All-India Sunni Conference which had been founded in 1925.
  68. ^ Cesari, Jocelyne (2014). The Awakening of Muslim Democracy: Religion, Modernity, and the State. Cambridge University Press. p. 135. ISBN 9781107513297. For example, the Barelvi ulama supported the formation of the state of Pakistan and thought that any alliance with Hindus (such as that between the Indian National Congress and the Jamiat ulama-I-Hind [JUH]) was counterproductive.
  69. ^ John, Wilson (2009). Pakistan: The Struggle Within. Pearson Education India. p. 87. ISBN 9788131725047. During the 1946 election, Barelvi Ulama issued fatwas in favour of the Muslim League.
  70. ^ a b c Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas (2016). Faith-Based Violence and Deobandi Militancy in Pakistan. Springer. p. 379. ISBN 9781349949663. Ironically, Islamic state politics in Pakistan was mostly in favour of Deobandi, and more recently Ahl-e Hadith/Salafi, institutions. Only a few Deobandi clerics decided to support the Pakistan Movement, but they were highly influential.
  71. ^ Philippon, Alix (2018-12-13). "Positive branding and soft power: The promotion of Sufism in the war on terror". Brookings. Retrieved 2021-03-30.
  72. ^ Haqqani, Husain (2010). Pakistan: Between Mosque and Military. Carnegie Endowment. p. 132. ISBN 9780870032851.
  73. ^ Talbot, Ian (1998). Pakistan, a Modern History. NY: St.Martin's Press. p. 286. ISBN 9780312216061.
  74. ^ quoting article 25, 28, 29, 198 of the 1956 Constitution of Pakistan
  75. ^ Kennedy, Charles (1996). Islamization of Laws and Economy, Case Studies on Pakistan. Institute of Policy Studies, The Islamic Foundation. pp. 84–5.
  76. ^ Zaidi, Shajeel (17 August 2016). "In defence of Ziaul Haq". Express Tribune.
  77. ^ "Chapter 1: Beliefs About Sharia". Pew Research Center's Religion & Public Life Project. 30 April 2013. Retrieved 4 December 2016.
  78. ^ "Majorities of Muslims in Egypt and Pakistan support the death penalty for leaving Islam". Washington Post. Retrieved 4 December 2016.
  79. ^ "What Do You Consider Yourself First?". Pew Research Center's Global Attitudes Project. 31 March 2010. Retrieved 4 December 2016.
  80. ^ Kennedy, Charles (1996). Islamization of Laws and Economy, Case Studies on Pakistan. Institute of Policy Studies, The Islamic Foundation. p. 83.
  81. ^ Malik, Jamal. Islam in South Asia: A Short History. Leiden and Boston: Brill, 2008.
  82. ^ Mughal, M. A. Z. (2015-05-04). "An anthropological perspective on the mosque in Pakistan" (PDF). Asian Anthropology. 14 (2): 166–181. doi:10.1080/1683478X.2015.1055543. ISSN 1683-478X. S2CID 54051524.
  83. ^ Rahman, T. Madrasas: Potential for Violence in Pakistan in Madrasas in South Asia: Teaching Terror? Edited by Jamal Malik. Routledge 2008. pp. 64.
  84. ^ "The World's Muslims: Unity and Diversity". Pew Research Center. 9 August 2012. Retrieved 26 December 2016. On the other hand, in Pakistan, where 2% of the survey respondents identify as Shia, Sunni attitudes are more mixed: 50% say Shias are Muslims, while 41% say they are not.
  85. ^ "Chapter 5: Boundaries of Religious Identity". Pew Research Center's Religion & Public Life Project. 2012-08-09. Retrieved 2023-01-01.
  86. ^ a b Jones, Brian H. (2010). Around Rakaposhi. Brian H Jones. ISBN 9780980810721. Many Shias in the region feel that they have been discriminated against since 1948. 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 1980s under the presidency of the tyrannical Zia-ul Haq when there were many attacks on the Shia population.
  87. ^ a b Broder, Jonathan (10 November 1987). "Sectarian Strife Threatens Pakistan's Fragile Society". Chicago Tribune. Retrieved 31 December 2016. Pakistan`s first major Shiite-Sunni riots erupted in 1983 in Karachi during the Shiite holiday of Muharram; at least 60 people were killed. 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 200 died.
  88. ^ Jones, Brian H. (2010). Around Rakaposhi. Brian H Jones. ISBN 9780980810721. Many Shias in the region feel that they have been discriminated against since 1948. 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 1980s under the presidency of the tyrannical Zia-ul Haq when there were many attacks on the Shia population. In one of the most notorious incidents, during May 1988 Sunni assailants destroyed Shia villages, forcing thousands of people to flee to Gilgit for refuge. Shia mosques were razed and about 100 people were killed
  89. ^ Raman, B (26 February 2003). "The Karachi Attack: The Kashmir Link". Rediiff News. Retrieved 31 December 2016. A revolt by the Shias of Gilgit was ruthlessly suppressed by the Zia-ul Haq regime in 1988, killing hundreds of Shias. An armed group of tribals from Afghanistan and the North-West Frontier Province, led by Osama bin Laden, was inducted by the Pakistan Army into Gilgit and adjoining areas to suppress the revolt.
  90. ^ Taimur, Shamil (12 October 2016). "This Muharram, Gilgit gives peace a chance". Herald. Retrieved 31 December 2016. This led to violent clashes between the two sects. In 1988, after a brief calm of nearly four days, the military regime allegedly used certain militants along with local Sunnis to 'teach a lesson' to Shias, which led to hundreds of Shias and Sunnis being killed.
  91. ^ International Organizations and The Rise of ISIL: Global Responses to Human Security Threats. Routledge. 2016. pp. 37–38. ISBN 9781315536088. Several hundred Shiite civilians in Gilgit, Pakistan, were massacred in 1988 by Osama Bin Laden and his Taliban fighters (Raman, 2004).
  92. ^ Murphy, Eamon (2013). The Making of Terrorism in Pakistan: Historical and Social Roots of Extremism. Routledge. p. 134. ISBN 9780415565264. Shias in the district of Gilgit were assaulted, killed and raped by an invading Sunni lashkar-armed militia-comprising thousands of jihadis from the North West Frontier Province.
  93. ^ "Pakistan: Rampant Killings of Shia by Extremists". Human Rights Watch. 30 June 2014. from the original on 29 November 2014. Retrieved 16 November 2014.
  94. ^ Taj Hashmi (26 June 2014). Global Jihad and America: The Hundred-Year War Beyond Iraq and Afghanistan. SAGE Publishing India. pp. 45–. ISBN 978-93-5150-426-9.
  95. ^ a b Blood, Peter R., ed. (1995). Pakistan: a country study (6th ed.). Washington, D.C.: Federal Research Division, Library of Congress. p. 128. ISBN 0-8444-0834-4. OCLC 32394669.   This article incorporates text from this source, which is in the public domain.{{cite encyclopedia}}: CS1 maint: postscript (link)
  96. ^ Dawn Staff Correspondent (27 October 2017). "Urs of Bahauddin Zakariya begins in Multan". Dawn (newspaper). Retrieved 15 February 2018.
  97. ^ . The Express Tribune. 5 November 2017. Archived from the original on 9 November 2020. Retrieved 5 March 2021.
  98. ^ Produced by Charlotte Buchen. . The New York Times. Archived from the original (video) on May 28, 2012. Retrieved May 21, 2012.
  99. ^ Huma Imtiaz; Charlotte Buchen (January 6, 2011). "The Islam That Hard-Liners Hate" (blog). The New York Times. Retrieved May 21, 2012.
  100. ^ Ali Usman Qasmi, A mosque for Qurani Namaz, The Friday Times, Retrieved February 16, 2013
  101. ^ Pewforum Chapter 1: Religious Affiliation retrieved, retrieved 11 March 2015
  102. ^ a b . BBC News. 6 November 2014. Archived from the original on 5 April 2019. Retrieved 21 November 2014.
  103. ^ "CONSTITUTION (SECOND AMENDMENT) ACT, 1974". Retrieved 24 April 2017.
  104. ^ PPC S. 295-C, inserted by Criminal Law (Amendment) Act, 1986 (III of 1986)
  105. ^ Cf. e.g. Khurshid Ahmad vs. The State, PLD 1992 Lahore 1, para. 35
  106. ^ "Pak authorities should urgently reform 'draconian' blasphemy laws: European think tank". European Foundation for South Asian Studies (EFSAS). 7 April 2020. Retrieved 14 April 2020.
  107. ^ "100,000 conversions and counting, meet the ex-Hindu who herds souls to the Hereafter - The Express Tribune". The Express Tribune. 2012-01-23. Retrieved 2018-04-03.
  108. ^ United Nations High Commissioner for Refugees (30 April 2013). "Refworld – USCIRF Annual Report 2013 – Countries of Particular Concern: Pakistan". Refworld. Retrieved May 5, 2015.
  109. ^ "Pakistan: Religious conversion, including treatment of converts and forced conversions (2009–2012)" (PDF). Responses to Information Requests. Government Research Directorate, Immigration and Refugee Board of Canada. January 14, 2013. (PDF) from the original on May 4, 2017. Retrieved January 17, 2018.
  110. ^ "Forced conversions, marriages spike in Pakistan".

Further reading

May 19, 2023
islam, pakistan, islam, largest, state, religion, islamic, republic, pakistan, much, population, follows, sunni, islam, most, pakistani, sunni, muslims, belong, hanafi, school, jurisprudence, which, represented, barelvi, deobandi, traditions, pakistani, muslim. Islam is the largest and the state religion of the Islamic Republic of Pakistan 6 As much as 90 of the population follows Sunni Islam Most Pakistani Sunni Muslims belong to the Hanafi school of jurisprudence which is represented by the Barelvi and Deobandi traditions Pakistani Muslims پاکستانی مسلمانEid Prayers at the Badshahi Mosque in LahoreTotal populationc 230 million 2021 est 1 2 97 of the population Regions with significant populationsThroughout PakistanReligionsMajority 90 Sunni Muslims Minority 10 Shia Muslims 3 LanguagesLiturgicalQuranic Arabic 4 CommonUrdu Punjabi Pashto Sindhi Saraiki Pothwari Balochi Kashmiri Brahui Hindko Shina Balti Khowar Burushaski Kohistani Wakhi Yidgha Dameli Kalasha Gawar Bati DomaakiIslam in Pakistan 5 Sunni Muslims 90 Shia Muslims 10 According to some estimates the Barelvi school of thought makes up 50 60 of the Muslim population of Pakistan and Deobandis 15 20 but some sources state Deobandis to be in majority and there are more madrasas Islamic seminaries of the Deobandi doctrine than of the Barelvi 7 8 Muhammad Zia ul Haq who was also a follower of the Deobandi school of thought prioritized the implementation of Sunni policies and laws that were in line with Deobandi beliefs during his attempts at the Islamization of Pakistan 8 Pakistan has been called a global centre for political Islam 9 Pakistani nationalist narrative is based on the idea that Muslims of the Subcontinent are an independent nation with their own distinctive outlook on life that is different from the rest of subcontinent 10 About 97 of Pakistanis are Muslims 11 Pakistan has the second largest number of Muslims in the world after Indonesia 12 13 The majority are Sunni 85 90 14 15 16 17 18 while Shias make up between 10 to 15 19 15 20 21 22 23 However the Hanbali school is gaining popularity recently due to Wahhabi influence from the Middle East 24 Smaller minority Muslim populations in Pakistan include Quranists nondenominational Muslims 25 There are also two Mahdi ist based creeds practiced in Pakistan namely Mahdavia and Ahmadis 26 the latter of whom are considered by the constitution of Pakistan to be non Muslims constitute 1 of the Muslim population 27 Pakistan has the world s largest Muslim majority city Karachi 28 Contents 1 History 1 1 Before independence 1 2 In independent Pakistan 1 2 1 Nature of state 1 2 2 Zia ul Haq s Islamization 1 3 Islamic way of life 2 Denominations 2 1 Sunni 2 2 Shia 2 3 Sufism 2 4 Quranists 2 5 Nondenominational 3 Controversies 3 1 Blasphemy 3 2 Conversions 4 See also 5 References 6 Further readingHistory EditBefore independence Edit See also Pakistan Movement Islam had reached the Indian subcontinent during the lifetime of prophet Muhammad According to a tradition Baba Ratan Hindi was a trader from Punjab who was one of the non Arab companions of the Islamic prophet Muhammad 29 30 In 644 AD the Rashidun caliphate conquered Makran after defeating the kingdom of Sindh in the battle of Rasil According to Derryl N Maclean a link between Sindh and early partisans of Ali or proto Shi ites can be traced to Hakim ibn Jabalah al Abdi who traveled across Sind to Makran in the year 649 AD and presented a report on the area to the Caliph 31 During the Caliphate of Ali many Hindus of Sindh had come under influence of Islam and some even participated in the Battle of Camel In 712 CE a young Arab general Muhammad bin Qasim conquered most of the Indus region for the Caliphal empire to be made the As Sindh province with its capital at Al Mansurah 32 33 34 35 36 The Pakistan government s official chronology claims this as the time when the foundation of Pakistan was laid 32 37 38 By the end of the 10th century CE the region was ruled by several Hindu Shahi kings who would be subdued by the Ghaznavids Shah Jahan Mosque Thatta was patronized by the Mughal Emperor Shah Jahan The Early Medieval period 642 1219 CE witnessed the spread of Islam in the region During this period Sufi missionaries played a pivotal role in converting a majority of the regional Buddhist and Hindu population to Islam 39 These developments set the stage for the rule of several successive Muslim empires in the region including the Ghaznavid Empire 975 1187 CE the Ghorid Kingdom and the Delhi Sultanate 1206 1526 CE The Lodi dynasty the last of the Delhi Sultanate was replaced by the Mughal Empire 1526 1857 CE A painting by Edwin Lord Weeks c 1889 of the marketplace near Wazir Khan Mosque In independent Pakistan Edit Nature of state EditThe Muslim League leadership ulama Islamic clergy and Jinnah had articulated their vision of Pakistan in terms of an Islamic state 40 Muhammad Ali Jinnah had developed a close association with the ulama 41 When Jinnah died Islamic scholar Maulana Shabbir Ahmad Usmani described Jinnah as the greatest Muslim after the Mughal Emperor Aurangzeb and also compared Jinnah s death to the Muhammad s passing 41 Usmani asked Pakistanis to remember Jinnah s message of Unity Faith and Discipline and work to fulfil his dream to create a solid bloc of all Muslim states from Karachi to Ankara from Pakistan to Morocco He Jinnah wanted to see the Muslims of the world united under the banner of Islam as an effective check against the aggressive designs of their enemies 41 The first formal step taken to transform Pakistan into an ideological Islamic state was in March 1949 when the country s first Prime Minister Liaquat Ali Khan introduced the Objectives Resolution in the Constituent Assembly 42 The Objectives Resolution declared that sovereignty over the entire universe belongs to God Almighty 43 The president of the Muslim League Chaudhry Khaliquzzaman announced that Pakistan would bring together all Muslim countries into Islamistan a pan Islamic entity 44 Khaliq believed that Pakistan was only a Muslim state and was not yet an Islamic state but that it could certainly become an Islamic state after bringing all believers of Islam into a single political unit 45 Keith Callard one of the earliest scholars on Pakistani politics observed that Pakistanis believed in the essential unity of purpose and outlook in the Muslim world Pakistan was founded to advance the cause of Muslims Other Muslims might have been expected to be sympathetic even enthusiastic But this assumed that other Muslim states would take the same view of the relation between religion and nationality 44 However Pakistan s pan Islamist sentiments were not shared by other Muslim governments at the time Nationalism in other parts of the Muslim world was based on ethnicity language and culture 44 Although Muslim governments were unsympathetic with Pakistan s pan Islamic aspirations Islamists from all over the world were drawn to Pakistan Figures such as the Grand Mufti of Palestine Al Haj Amin al Husseini and leaders of Islamist political movements such as the Muslim Brotherhood became frequent visitors to the country 46 After General Zia ul Haq took power in a military coup Hizb ut Tahrir an Islamist group calling for the establishment of a Caliphate expanded its organisational network and activities in Pakistan Its founder Taqi al Din al Nabhani would maintain regular correspondence with Abul A la Maududi the founder of Jamaat e Islami JI and he also urged Dr Israr Ahmed to continue his work in Pakistan for the establishment of a global caliphate 47 Social scientist Nasim Ahmad Jawed conducted a survey in 1969 in pre divided Pakistan on the type of national identity that was used by educated professional people He found that over 60 of people in East Pakistan modern day Bangladesh professed to have a secular national identity However in West Pakistan current day Pakistan the same figure professed to have an Islamic and not a secular identity Furthermore the same figure in East Pakistan defined their identity in terms of their ethnicity and not Islam It was the opposite in West Pakistan where Islam was stated to be more important than ethnicity 48 After Pakistan s first ever general elections the 1973 Constitution was created by an elected Parliament 49 The Constitution declared Pakistan an Islamic Republic and Islam as the state religion It also stated that all laws would have to be brought into accordance with the injunctions of Islam as laid down in the Quran and Sunnah and that no law repugnant to such injunctions could be enacted 50 The 1973 Constitution also created certain institutions such as the Shariat Court and the Council of Islamic Ideology to channel the interpretation and application of Islam 51 Zia ul Haq s Islamization Edit Main article Muhammad Zia ul Haq s Islamization On 5 July 1977 General Zia ul Haq led a coup d etat 52 In the year or two before Zia ul Haq s coup his predecessor leftist Prime Minister Zulfikar Ali Bhutto had faced vigorous opposition which was united under the revivalist banner of Nizam e Mustafa 53 Rule of the prophet According to supporters of the movement establishing an Islamic state based on sharia law would mean a return to the justice and success of the early days of Islam when Muhammad ruled the Muslims 54 In an effort to stem the tide of street Islamisation Bhutto had also called for it and banned the drinking and selling of wine by Muslims nightclubs and horse racing 54 55 Many diverse Islamic denominations are practised within Pakistan Islamisation was the primary policy 56 or centerpiece 57 of his government Zia ul Haq committed himself to establishing an Islamic state and enforcing sharia law 54 Zia established separate Shariat judicial courts 51 and court benches 58 59 to judge legal cases using Islamic doctrine 60 New criminal offences of adultery fornication and types of blasphemy and new punishments of whipping amputation and stoning to death were added to Pakistani law Interest payments for bank accounts were replaced by profit and loss payments Zakat charitable donations became a 2 5 annual tax School textbooks and libraries were overhauled to remove un Islamic material 61 Offices schools and factories were required to offer praying space 62 Zia bolstered the influence of the ulama Islamic clergy and the Islamic parties 60 whilst conservative scholars became fixtures on television 62 10 000s of activists from the Jamaat e Islami party were appointed to government posts to ensure the continuation of his agenda after his passing 54 60 63 64 Conservative ulama Islamic scholars were added to the Council of Islamic Ideology 58 Separate electorates for Hindus and Christians were established in 1985 even though Christian and Hindu leaders complained that they felt excluded from the county s political process 65 Zia s state sponsored Islamization increased sectarian divisions in Pakistan between Sunnis and Shias and between Deobandis and Barelvis 66 A solid majority of Barelvis had supported the creation of Pakistan 67 and Barelvi ulama had also issued fatwas in support of the Pakistan Movement during the 1946 elections 68 69 but ironically Islamic state politics in Pakistan was mostly in favour of Deobandi and later Ahl e Hadith Salafi institutions 70 This was despite the fact that only a few although influential Deobandi clerics had supported the Pakistan Movement 70 Zia ul Haq forged a strong alliance between the military and Deobandi institutions 70 In Pakistan actors who have been identified by the state as moderate Sufis such as the Barelwis a movement founded in the 19th century in response to conservative reformers such as the Deobandis mobilized after the government s call from 2009 onwards to save the soul of Pakistan from creeping Talibanization 71 Possible motivations for the Islamization programme included Zia s personal piety most accounts agree that he came from a religious family 72 desire to gain political allies to fulfill Pakistan s raison d etre as a Muslim state and or the political need to legitimise what was seen by some Pakistanis as his repressive un representative martial law regime 73 Until the government of General Muhammad Zia ul Haq Islamic activists were frustrated by the lack of teeth to enforce Islamic law in Pakistan s constitution For example in the 1956 constitution the state did not enforce Islamic moral standards but endeavor ed to make them compulsory and to prevent prostitution gambling consumption of alcoholic liquor etc Interest was to be eliminated as soon as possible 74 75 According to Shajeel Zaidi a million people attended Zia ul Haq s funeral because he had given them what they wanted more religion 76 A PEW opinion poll found that 84 of Pakistanis favoured making Sharia the official law of the land 77 According to the 2013 Pew Research Center report the majority of Pakistani Muslims also support the death penalty for those who leave Islam 62 In contrast support for the death penalty for those who leave Islam was only 36 in fellow South Asian Muslim country Bangladesh which shared heritage with Pakistan 78 A 2010 opinion poll by PEW Research Centre also found that 87 of Pakistanis considered themselves Muslims first rather than a member of their nationality This was the highest figure amongst all Muslim populations surveyed In contrast only 67 in Jordan 59 in Egypt 51 in Turkey 36 in Indonesia and 71 in Nigeria considered themselves as Muslim first rather than a member of their own nationality 79 Islamic activists such as much or the ulama Islamic clerics and Jamaat e Islami Islamist party support the expansion of Islamic law and Islamic practices Islamic Modernists are lukewarm to this expansion and some may even advocate development along the secularist lines of the West 80 Islamic way of life Edit The mosque is an important religious as well as social institution in Pakistan 81 82 Many rituals and ceremonies are celebrated according to Islamic calendar Denominations Edit Growth in the number of religious madrassahs in Pakistan from 1988 to 2002 83 The famed Data Durbar shrine of Sufi saint Ali Hujweiri in Lahore is known for devotees from over the world According to the CIA World Factbook and Oxford Centre for Islamic Studies 95 97 of the total population of Pakistan is Muslim 15 11 Sunni Edit The majority of the Pakistani Muslims belong to Sunni Islam Muslims belong to different schools which are called Madhahib singular Madhhab i e schools of jurisprudence also Maktab e Fikr School of Thought in Urdu Estimates on the Sunni population in Pakistan range from 85 to 90 14 15 16 17 18 Shia Edit Main article Shia Islam in Pakistan Shia Ithna ashariyah in Pakistan are estimated to be 6 of the total population A 2012 study found 50 of surveyed Pakistanis considered Shia as Muslims while 41 rejected this 84 85 Shias allege discrimination by the Pakistani government since 1948 claiming that Sunnis are given preference in business official positions and administration of justice 86 Attacks on Shias increased under the presidency of Zia ul Haq 86 with the first major sectarian riots in Pakistan breaking out in 1983 in Karachi and later spreading to Lahore and Baluchistan 87 Sectarian violence became a recurring feature of the Muharram month every year with sectarian violence between Sunnis and Shias taking place in 1986 in Parachinar 87 In one notorious incident the 1988 Gilgit Massacre Osama bin Laden led Sunni tribals assaulted massacred and raped Shia civilians in Gilgit after being inducted by the Pakistan Army to quell a Shia uprising in Gilgit 88 89 90 91 92 Since 2008 thousands of Shia have been killed by Sunni extremists according to Human Rights Watch HRW 93 Sufism Edit Main article Sufism in Pakistan The shrine of Rukn e Alam is one of southern Punjab s most important Sufi shrines Sufism is a vast term and many Sufi orders exist within Pakistan where the philosophy has a strong tradition Historically the Sufi missionaries had played a pivotal role in converting the native peoples of Punjab and Sindh to Islam 94 The most notable Muslim Sufi orders in Pakistan are the Qadiriyya Naqshbandiya Chishtiya and Suhrawardiyya silsas Muslim Orders and they have a large amount of devotees in Pakistan The tradition of visiting dargahs is still practiced today Sufis whose shrines receive much national attention are Data Ganj Baksh Ali Hajweri in Lahore ca 11th century 95 Sultan Bahoo in Shorkot Jhang Baha ud din Zakariya in Multan 96 and Shahbaz Qalander in Sehwan ca 12th century 95 and Shah Abdul Latif Bhitai in Bhit Sindh 97 and Rehman Baba in Khyber Pakhtunkhwa Province The Urs death anniversary of Sufi saints accounts for the largest gathering upon their shrines held annually by the devotees Although popular Sufi culture is centered on Thursday night gatherings at shrines and annual festivals which feature Sufi music and dance certain tariqas such as Sarwari Qadri Order refrain from such traditions and believe in paying visit to the shrines making prayers or reciting manqabat Moreover contemporary Islamic fundamentalists also criticize the popular tradition of singing dance and music which in their view does not accurately reflect the teachings and practice of Mohammad and his companions There have been terrorist attacks directed at Sufi shrines and festivals five in 2010 that killed 64 people Presently the known tariqas in Pakistan have maintained their organisations usually known as tehreeks and have their khanqahs for the dhikr of Allah as per the old age Sufi tradition 98 99 Quranists Edit Muslims who reject the authority of hadith known as Quranist Quraniyoon or Ahle Quran are also present in Pakistan 100 The largest Quranist organization in Pakistan is Ahle Quran followed by Bazm e Tolu e Islam Another Quranist movement in Pakistan is Ahlu Zikr 25 Nondenominational Edit Roughly twelve per cent of Pakistani Muslims self describe or have beliefs overlapping with non denominational Muslims These Muslims have beliefs that by and large overlap with those of the majority of Muslims and the difference in their prayers are usually non existent or negligible Nonetheless in censuses asking for a clarification on which strand or rite of Muslim faith they most closely align they usually answer just a Muslim 101 Controversies EditBlasphemy Edit Main article Blasphemy in Pakistan The Pakistan Penal Code the main criminal code of Pakistan punishes blasphemy Urdu قانون توہین رسالت against any recognized religion providing penalties ranging from a fine to death 102 Pakistan inherited blasphemy laws enacted by British colonial authorities and made them more severe between 1980 and 1986 when a number of clauses were added by the military government of General Zia ul Haq in order to Islamicise the laws and deny the Muslim character of the Ahmadi minority 102 Parliament through the Second Amendment to the Constitution on 7 September 1974 under Prime Minister Zulfiqar Ali Bhutto declared Ahmadi Muslims as non Muslims 103 In 1986 it was supplemented by a new blasphemy provision also applied to Ahmadi Muslims See Persecution of Ahmadis 104 105 In 2020 the European Foundation for South Asian Studies EFSAS in a report entitled Guilty until proven innocent The sacrilegious nature of blasphemy laws Pakistan recommended wide ranging changes to Pakistan s laws and legal systems 106 Conversions Edit See also Forced conversions in Pakistan There have been conversions to Islam from the religious minorities of Pakistan Baba Deen Mohammad Shaikh a former Hindu is a Muslim missionary from Matli in Badin District of Sindh province claim that he has converted over 110 000 Hindus to Islam 107 The Human Rights Council of Pakistan has reported that cases of forced conversion to Islam are increasing 108 109 According to victims families and activists Mian Abdul Haq who is a local political and religious leader in Sindh has been accused of being responsible for forced conversions of girls within the province 110 See also Edit Pakistan portal Islam portalFreedom of religion in Pakistan History of the Islamic Republic of Pakistan Islam in South Asia Islamization in Pakistan Religion in Pakistan Religious discrimination in Pakistan Shia Islam in Pakistan Sufism in Pakistan Islam in South Asia Islam by countryReferences Edit Headcount finalised sans third party audit 26 May 2018 POPULATION BY RELIGION PDF www pbs gov pk Retrieved 2019 01 15 The Future of Global Muslim Population Projections from 2010 to 2013 Accessed July 2013 Al Jallad Ahmad 30 May 2011 Polygenesis in the Arabic Dialects Encyclopedia of Arabic Language and Linguistics BRILL doi 10 1163 1570 6699 eall EALL SIM 000030 ISBN 9789004177024 WORLD S MUSLIMS UNITY AND DIVERSITY Chapter 1 Religious Affiliation Population The World Factbook Central Intelligence Agency 2021 Retrieved 2021 07 14 238 181 034 July 2021 est Barelvi Islam Global Security Retrieved 20 February 2023 a b Hashmi Arshi Saleem 2014 The Deobandi Madrassas in India and their elusion of Jihadi Politics Lessons for Pakistan PhD Pakistan Quaid i Azam University p 199 Archived from the original on 30 August 2022 Retrieved 16 February 2023 Ḥaqqani Husain 2005 Pakistan between mosque and military Washington Carnegie Endowment for International Peace p 131 ISBN 0 87003 214 3 Retrieved 23 May 2010 Zia ul Haq is often identified as the person most responsible for turning Pakistan into a global center for political Islam Ahmed Ishtiaq 27 May 2016 The dissenters The Friday Times a b Pakistan Islam in Oxford Centre for Islamic Studies Oxford University Press Retrieved 2010 08 29 Approximately 97 percent of Pakistanis are Muslim The majority 85 90 percent are Sunnis following the Hanafi school of Islamic law Between 10 15 are Shias mostly Twelvers Singh Dr Y P 2016 Islam in India and Pakistan A Religious History Vij Books India Pvt Ltd ISBN 9789385505638 see Islam by country a b Country Profile Pakistan PDF Library of Congress Country Studies on Pakistan Library of Congress February 2005 Retrieved 2010 09 01 Religion The overwhelming majority of the population 96 3 percent is Muslim of whom approximately 85 90 percent are Sunni and 10 15 percent Shia a b c d Religions The World Factbook Central Intelligence Agency 2021 Retrieved 2021 07 14 Muslim official 96 5 Sunni 85 90 Shia 10 15 other includes Christian and Hindu 3 5 2020 est a b Mapping the Global Muslim Population A Report on the Size and Distribution of the World s Muslim Population Pew Research Center October 7 2009 Retrieved 2010 08 28 a b Miller Tracy ed October 2009 Mapping the Global Muslim Population A Report on the Size and Distribution of the World s Muslim Population PDF Pew Research Center Archived from the original PDF on 2009 10 10 Retrieved 2010 08 28 a b Pakistan International Religious Freedom Report 2008 United States Department of State 19 September 2008 Retrieved 2010 08 28 Country Profile Pakistan PDF Library of Congress Country Studies on Pakistan Library of Congress February 2005 Retrieved 2010 09 01 Religion The overwhelming majority of the population 97 percent is Muslim of whom approximately 90 percent are Sunni and 10 percent Shia Country Profile Pakistan PDF Library of Congress Country Studies on Pakistan Library of Congress February 2005 Retrieved 2010 09 01 Religion The overwhelming majority of the population 96 3 percent is Muslim of whom approximately 10 percent are Sunni and 10 percent Shia The World s Muslims Unity and Diversity Pew Research Center 9 August 2012 Retrieved 26 December 2016 On the other hand in Pakistan where 6 of the survey respondents identify as Shia Sunni attitudes are more mixed 50 say Shias are Muslims while 41 say Shias are not Muslim Non Fiction Pakistan s Shia Dynamics 10 November 2019 Pakistan Islam in Oxford Centre for Islamic Studies Oxford University Press Retrieved 2010 08 29 Approximately 97 percent of Pakistanis are Muslims The majority are Sunnis following the Hanafi school of Islamic law Between 10 15 percent are Shiis mostly Twelvers Pakistan must confront Wahhabism Adrian Pabst TheGuardian com 20 August 2009 a b Dolatabad Seyed Ali Hosseini Hossein Naseri Moghadam and Ali Reza Abedi Sar Asiya Pillars proofs and requirements of the Quran Sufficiency Theory along with its criticism International Journal of Humanities and Cultural Studies IJHCS ISSN 2356 5926 2016 2303 2319 Sheikh Samira Aurangzeb as seen from Gujarat Shi i and Millenarian Challenges to Mughal Sovereignty Journal of the Royal Asiatic Society 28 3 2018 557 581 The 1998 Pakistani census states that there are 291 000 0 22 Ahmadis in Pakistan However the Ahmadiyya Muslim Community has boycotted the census since 1974 which renders official Pakistani figures to be inaccurate Independent groups have estimated the Pakistani Ahmadiyya population to be somewhere between 2 million and 3 million Ahmadis However the 2 million figure is the most quoted figure and is approximately 1 of the country See over 2 million Immigration and Refugee Board of Canada 2008 12 04 Pakistan The situation of Ahmadis including legal status and political education and employment rights societal attitudes toward Ahmadis 2006 Nov 2008 Retrieved 2012 06 28 3 million International Federation for Human Rights International Fact Finding Mission Freedoms of Expression of Association and of Assembly in Pakistan Ausgabe 408 2 Januar 2005 S 61 PDF 3 4 million Commission on International Religious Freedom Annual Report of the United States Commission on International Religious Freedom 2005 S 130 4 910 000 James Minahan Encyclopedia of the stateless nations Ethnic and national groups around the world Greenwood Press Westport 2002 page 52 Pakistan Situation of members of the Lahori Ahmadiyya Movement in Pakistan Retrieved April 30 2014 Khan Nichola 2016 Cityscapes of Violence in Karachi Publics and Counterpublics Oxford University Press ISBN 9780190869786 With a population of over 23 million Karachi is also the world s largest Muslim city the world s seventh largest conurbation Heesterman J C 1989 India and Indonesia General Perspectives ISBN 9004083650 Koprulu Mehmet Fuat 2006 Early Mystics in Turkish Literature Psychology Press p 79 ISBN 978 0 415 36686 1 M Ishaq Hakim Bin Jabala An Heroic Personality of Early Islam Journal of the Pakistan Historical Society pp 145 50 April 1955 a b History in Chronological Order Ministry of Information and Broadcasting Government of Pakistan Archived from the original on 23 July 2010 Retrieved 15 January 2010 Figuring Qasim How Pakistan was won Dawn 2012 07 19 Retrieved 19 February 2015 The first Pakistani Dawn Retrieved 19 February 2015 Muhammad Bin Qasim Predator or preacher Dawn 2014 04 08 Retrieved 19 February 2015 Paracha Nadeem F Why some in Pakistan want to replace Jinnah as the founder of the country with an 8th century Arab Scroll in Retrieved 2018 01 09 Rubina Saigol 2014 What is the most blatant lie taught through Pakistan textbooks Herald Retrieved 14 August 2014 Shazia Rafi 2015 A case for Gandhara Dawn Retrieved 19 February 2015 Ira Marvin Lapidus 2002 A history of Islamic societies Cambridge University Press pp 382 384 ISBN 978 0 521 77933 3 Dhulipala Venkat 2015 Creating a New Medina State Power Islam and the Quest for Pakistan in Late Colonial North India Cambridge University Press p 497 ISBN 9781316258385 As the book has demonstrated local ML functionaries U P ML leadership Muslim modernists at Aligarh the ulama and even Jinnah at times articulated their vision of Pakistan in terms of an Islamic state a b c Dhulipala Venkat 2015 Creating a New Medina State Power Islam and the Quest for Pakistan in Late Colonial North India Cambridge University Press p 489 ISBN 9781316258385 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 Haqqani Husain 2010 Pakistan Between Mosque and Military Carnegie Endowment p 16 ISBN 9780870032851 Hussain Rizwan Pakistan The Oxford Encyclopedia of the Islamic World The first important result of the combined efforts of the Jamaʿat i Islami and the ʿulamaʿ was the passage of the Objectives Resolution in March 1949 whose formulation reflected compromise between traditionalists and modernists The resolution embodied the main principles on which the constitution of Pakistan is to be based It declared that sovereignty over the entire universe belongs to God Almighty alone and the authority which He has delegated to the State of Pakistan through its people for being exercised within the limits prescribed by Him is a sacred trust that the principles of democracy freedom equality tolerance and social justice as enunciated by Islam shall be fully observed and that the Muslims shall be enabled to order their lives in the individual and collective spheres in accord with the teaching and requirements of Islam as set out in the Holy Qurʿan and Sunna The Objectives Resolution has been reproduced as a preamble to the constitutions of 1956 1962 and 1973 a b c Haqqani Husain 2010 Pakistan Between Mosque and Military Carnegie Endowment p 18 ISBN 9780870032851 Dhulipala Venkat 2015 Creating a New Medina State Power Islam and the Quest for Pakistan in Late Colonial North India Cambridge University Press p 491 ISBN 9781316258385 Haqqani Husain 2010 Pakistan Between Mosque and Military Carnegie Endowment p 19 ISBN 9780870032851 Khan Sher Ali 12 February 2016 Global connections The crackdown on Hizbut Tahrir intensifies Herald Cochrane Iain 2009 The Causes of the Bangladesh War ISBN 9781445240435 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 1969 Jawed conducted a survey on the type of national identity that was used by educated professional people He found that just over 60 in the East wing professed to have a secular national identity 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 Diamantides Marinos Gearey Adam 2011 Islam Law and Identity Routledge p 196 ISBN 9781136675652 Iqbal Khurshid 2009 The Right to Development in International Law The Case of Pakistan Routledge p 189 ISBN 9781134019991 a b Diamantides Marinos Gearey Adam 2011 Islam Law and Identity Routledge p 198 ISBN 9781136675652 Grote Rainer 2012 Constitutionalism in Islamic Countries Between Upheaval and Continuity Oxford University Press p 196 ISBN 9780199910168 Nasr Seyyed Vali Reza Nasr 1996 Mawdudi and the Making of Islamic Revivalism New York Oxford Oxford University Press pp 45 6 ISBN 0195096959 a b c d Kepel Gilles 2002 Jihad The Trail of Political Islam 2006 ed I B Tauris pp 100 101 ISBN 9781845112578 Retrieved 5 December 2014 Michael Heng Siam Heng Ten Chin Liew 2010 State and Secularism Perspectives from Asia General Zia ul Haq and Patronage of Islamism Singapore World Scientific p 360 ISBN 9789814282383 Haqqani Husain 2005 Pakistan Between Mosque and Military From Islamic Republic to Islamic State United States Carnegie Endowment for International Peace July 2005 pp 395 pages ISBN 978 0 87003 214 1 Jones Owen Bennett 2002 Pakistan eye of the storm New Haven and London Yale University Press pp 16 7 ISBN 9780300097603 Zia made Islam the centrepiece of his administration a b Double Jeopardy Police Abuse of Women in Pakistan Human Rights Watch 1992 p 19 ISBN 9781564320636 Retrieved 3 December 2014 Haqqani Husain 2005 Pakistan between mosque and military Washington D C United Book Press p 400 ISBN 9780870032851 a b c Wynbrandt James 2009 A Brief History of Pakistan Facts on File pp 216 7 ISBN 9780816061846 a brief history of pakistan zia bolster ulama Jones Owen Bennett 2002 Pakistan eye of the storm New Haven and London Yale University Press pp 16 7 ISBN 9780300097603 zia giving him a free hand to ignore internationally accepted human rights norms a b Paracha Nadeem F 3 September 2009 Pious follies Dawn com Retrieved 20 December 2014 Jones Owen Bennett 2002 Pakistan eye of the storm New Haven and London Yale University Press pp 16 7 ISBN 9780300097603 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 Nasr Vali 2004 Islamization the State and Development In Hathaway Robert Lee Wilson eds ISLAMIZATION AND THE PAKISTANI ECONOMY PDF Woodrow Wilson International Center or Scholars p 95 Retrieved 30 January 2015 General Zia became the patron of Islamization in Pakistan and for the first time in the country s history opened the bureaucracy the military and various state institutions to Islamic parties Jones Owen Bennett 2002 Pakistan Eye of the Storm Yale University Press p 31 ISBN 0300101473 Retrieved 9 December 2014 separate electorates for minorities in pakistan Talbot Ian 1998 Pakistan a Modern History NY St Martin s Press p 251 ISBN 9780312216061 The state sponsored process of Islamisation dramatically increased sectarian divisions not only between Sunnis and Shia over the issue of the 1979 Zakat Ordinance but also between Deobandis and Barelvis Long Roger D Singh Gurharpal Samad Yunas Talbot Ian 2015 State and Nation Building in Pakistan Beyond Islam and Security Routledge p 167 ISBN 9781317448204 In the 1940s a solid majority of the Barelvis were supporters of the Pakistan Movement and played a supporting role in its final phase 1940 7 mostly under the banner of the All India Sunni Conference which had been founded in 1925 Cesari Jocelyne 2014 The Awakening of Muslim Democracy Religion Modernity and the State Cambridge University Press p 135 ISBN 9781107513297 For example the Barelvi ulama supported the formation of the state of Pakistan and thought that any alliance with Hindus such as that between the Indian National Congress and the Jamiat ulama I Hind JUH was counterproductive John Wilson 2009 Pakistan The Struggle Within Pearson Education India p 87 ISBN 9788131725047 During the 1946 election Barelvi Ulama issued fatwas in favour of the Muslim League a b c Syed Jawad Pio Edwina Kamran Tahir Zaidi Abbas 2016 Faith Based Violence and Deobandi Militancy in Pakistan Springer p 379 ISBN 9781349949663 Ironically Islamic state politics in Pakistan was mostly in favour of Deobandi and more recently Ahl e Hadith Salafi institutions Only a few Deobandi clerics decided to support the Pakistan Movement but they were highly influential Philippon Alix 2018 12 13 Positive branding and soft power The promotion of Sufism in the war on terror Brookings Retrieved 2021 03 30 Haqqani Husain 2010 Pakistan Between Mosque and Military Carnegie Endowment p 132 ISBN 9780870032851 Talbot Ian 1998 Pakistan a Modern History NY St Martin s Press p 286 ISBN 9780312216061 quoting article 25 28 29 198 of the 1956 Constitution of Pakistan Kennedy Charles 1996 Islamization of Laws and Economy Case Studies on Pakistan Institute of Policy Studies The Islamic Foundation pp 84 5 Zaidi Shajeel 17 August 2016 In defence of Ziaul Haq Express Tribune Chapter 1 Beliefs About Sharia Pew Research Center s Religion amp Public Life Project 30 April 2013 Retrieved 4 December 2016 Majorities of Muslims in Egypt and Pakistan support the death penalty for leaving Islam Washington Post Retrieved 4 December 2016 What Do You Consider Yourself First Pew Research Center s Global Attitudes Project 31 March 2010 Retrieved 4 December 2016 Kennedy Charles 1996 Islamization of Laws and Economy Case Studies on Pakistan Institute of Policy Studies The Islamic Foundation p 83 Malik Jamal Islam in South Asia A Short History Leiden and Boston Brill 2008 Mughal M A Z 2015 05 04 An anthropological perspective on the mosque in Pakistan PDF Asian Anthropology 14 2 166 181 doi 10 1080 1683478X 2015 1055543 ISSN 1683 478X S2CID 54051524 Rahman T Madrasas Potential for Violence in Pakistan in Madrasas in South Asia Teaching Terror Edited by Jamal Malik Routledge 2008 pp 64 The World s Muslims Unity and Diversity Pew Research Center 9 August 2012 Retrieved 26 December 2016 On the other hand in Pakistan where 2 of the survey respondents identify as Shia Sunni attitudes are more mixed 50 say Shias are Muslims while 41 say they are not Chapter 5 Boundaries of Religious Identity Pew Research Center s Religion amp Public Life Project 2012 08 09 Retrieved 2023 01 01 a b Jones Brian H 2010 Around Rakaposhi Brian H Jones ISBN 9780980810721 Many Shias in the region feel that they have been discriminated against since 1948 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 1980s under the presidency of the tyrannical Zia ul Haq when there were many attacks on the Shia population a b Broder Jonathan 10 November 1987 Sectarian Strife Threatens Pakistan s Fragile Society Chicago Tribune Retrieved 31 December 2016 Pakistan s first major Shiite Sunni riots erupted in 1983 in Karachi during the Shiite holiday of Muharram at least 60 people were killed 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 200 died Jones Brian H 2010 Around Rakaposhi Brian H Jones ISBN 9780980810721 Many Shias in the region feel that they have been discriminated against since 1948 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 1980s under the presidency of the tyrannical Zia ul Haq when there were many attacks on the Shia population In one of the most notorious incidents during May 1988 Sunni assailants destroyed Shia villages forcing thousands of people to flee to Gilgit for refuge Shia mosques were razed and about 100 people were killed Raman B 26 February 2003 The Karachi Attack The Kashmir Link Rediiff News Retrieved 31 December 2016 A revolt by the Shias of Gilgit was ruthlessly suppressed by the Zia ul Haq regime in 1988 killing hundreds of Shias An armed group of tribals from Afghanistan and the North West Frontier Province led by Osama bin Laden was inducted by the Pakistan Army into Gilgit and adjoining areas to suppress the revolt Taimur Shamil 12 October 2016 This Muharram Gilgit gives peace a chance Herald Retrieved 31 December 2016 This led to violent clashes between the two sects In 1988 after a brief calm of nearly four days the military regime allegedly used certain militants along with local Sunnis to teach a lesson to Shias which led to hundreds of Shias and Sunnis being killed International Organizations and The Rise of ISIL Global Responses to Human Security Threats Routledge 2016 pp 37 38 ISBN 9781315536088 Several hundred Shiite civilians in Gilgit Pakistan were massacred in 1988 by Osama Bin Laden and his Taliban fighters Raman 2004 Murphy Eamon 2013 The Making of Terrorism in Pakistan Historical and Social Roots of Extremism Routledge p 134 ISBN 9780415565264 Shias in the district of Gilgit were assaulted killed and raped by an invading Sunni lashkar armed militia comprising thousands of jihadis from the North West Frontier Province Pakistan Rampant Killings of Shia by Extremists Human Rights Watch 30 June 2014 Archived from the original on 29 November 2014 Retrieved 16 November 2014 Taj Hashmi 26 June 2014 Global Jihad and America The Hundred Year War Beyond Iraq and Afghanistan SAGE Publishing India pp 45 ISBN 978 93 5150 426 9 a b Blood Peter R ed 1995 Pakistan a country study 6th ed Washington D C Federal Research Division Library of Congress p 128 ISBN 0 8444 0834 4 OCLC 32394669 This article incorporates text from this source which is in the public domain a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a CS1 maint postscript link Dawn Staff Correspondent 27 October 2017 Urs of Bahauddin Zakariya begins in Multan Dawn newspaper Retrieved 15 February 2018 Urs celebrations of Hazrat Shah Abdul Latif Bhitai commence The Express Tribune 5 November 2017 Archived from the original on 9 November 2020 Retrieved 5 March 2021 Produced by Charlotte Buchen Sufism Under attack in Pakistan The New York Times Archived from the original video on May 28 2012 Retrieved May 21 2012 Huma Imtiaz Charlotte Buchen January 6 2011 The Islam That Hard Liners Hate blog The New York Times Retrieved May 21 2012 Ali Usman Qasmi A mosque for Qurani Namaz The Friday Times Retrieved February 16 2013 Pewforum Chapter 1 Religious Affiliation retrieved retrieved 11 March 2015 a b What are Pakistan s blasphemy laws BBC News 6 November 2014 Archived from the original on 5 April 2019 Retrieved 21 November 2014 CONSTITUTION SECOND AMENDMENT ACT 1974 Retrieved 24 April 2017 PPC S 295 C inserted by Criminal Law Amendment Act 1986 III of 1986 Cf e g Khurshid Ahmad vs The State PLD 1992 Lahore 1 para 35 Pak authorities should urgently reform draconian blasphemy laws European think tank European Foundation for South Asian Studies EFSAS 7 April 2020 Retrieved 14 April 2020 100 000 conversions and counting meet the ex Hindu who herds souls to the Hereafter The Express Tribune The Express Tribune 2012 01 23 Retrieved 2018 04 03 United Nations High Commissioner for Refugees 30 April 2013 Refworld USCIRF Annual Report 2013 Countries of Particular Concern Pakistan Refworld Retrieved May 5 2015 Pakistan Religious conversion including treatment of converts and forced conversions 2009 2012 PDF Responses to Information Requests Government Research Directorate Immigration and Refugee Board of Canada January 14 2013 Archived PDF from the original on May 4 2017 Retrieved January 17 2018 Forced conversions marriages spike in Pakistan Further reading Edit This article incorporates text from this source which is in the public domain Country Studies Federal Research Division Raja Masood Ashraf Constructing Pakistan Foundational Texts and the Rise of Muslim National Identity 1857 1947 Oxford 2010 ISBN 978 0 19 547811 2 Zaman Muhammad Qasim Islam in Pakistan A History Princeton UP 2018 online review Retrieved from https en wikipedia org w index php title Islam in Pakistan amp oldid 1153435230, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.