Editing Islam in Pakistan (section)

==History==
===Before independence ===
{{See also|Pakistan Movement}}

Islam had reached the [[Indian subcontinent]] during the lifetime of [[Muhammad]]. According to a tradition, [[Baba Ratan Hindi]] was a trader from [[Punjab]] who was one of the non-Arab [[Sahabah|companions of Muhammad]].<ref>{{Cite book|url=https://books.google.com/books?id=C-2lR4XaTgwC&q=baba+ratan+hindi&pg=PA50|title=India and Indonesia: General Perspectives|isbn=9004083650|last1=Heesterman|first1=J. C.|year=1989|publisher=BRILL }}</ref><ref>{{Cite book |last=Köprülü |first=Mehmet Fuat |url=https://books.google.com/books?id=_v6IWkCLnEwC&dq=baba+ratan&pg=PA79 |title=Early Mystics in Turkish Literature |date=2006 |publisher=Psychology Press |isbn=978-0-415-36686-1 |pages=79 |language=en}}</ref> 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.<ref>M. Ishaq, "Hakim Bin Jabala – An Heroic Personality of Early Islam", Journal of the Pakistan Historical Society, pp. 145–50, (April 1955).</ref> During the [[Caliphate]] of Ali, [[Sindhi Hindus|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 River|Indus]] region for the [[Caliphate|Caliphal]] empire, to be made the "As-Sindh" province with its capital at Al-[[Mansura, Sindh|Mansurah]].<ref name="Information of Pakistan">{{cite web |url=http://www.infopak.gov.pk/History.aspx |title=History in Chronological Order |publisher=Ministry of Information and Broadcasting, Government of Pakistan |access-date=15 January 2010 |archive-url=https://web.archive.org/web/20100723113602/http://infopak.gov.pk/History.aspx |archive-date=23 July 2010 |url-status=dead }}</ref><ref>{{cite web |url=http://www.dawn.com/news/735610/figuring-qasim-how-pakistan-was-won |title=Figuring Qasim: How Pakistan was won |publisher=Dawn|access-date=19 February 2015|date=2012-07-19 }}</ref><ref>{{cite web |url=http://www.dawn.com/news/1175127/the-first-pakistani |title=The first Pakistani? |publisher=Dawn|access-date=19 February 2015}}</ref><ref>{{cite web |url=http://www.dawn.com/news/1098562/muhammad-bin-qasim-predator-or-preacher |title=Muhammad Bin Qasim: Predator or preacher? |publisher=Dawn|access-date=19 February 2015|date=2014-04-08 }}</ref><ref>{{Cite news|url=https://scroll.in/article/721012/the-curious-case-of-dressing-up-an-8th-century-arab-as-the-true-founder-of-pakistan|title=Why some in Pakistan want to replace Jinnah as the founder of the country with an 8th century Arab|last=Paracha|first=Nadeem F.|work=Scroll.in|access-date=2018-01-09|language=en-US}}</ref> The Pakistan government's official chronology claims this as the time when the foundation of Pakistan was laid.<ref name="Information of Pakistan"/><ref>{{cite web |url=http://www.dawn.com/news/1125484 |title=What is the most blatant lie taught through Pakistan textbooks? |author=Rubina Saigol |year=2014 |publisher=Herald|access-date=14 August 2014}}</ref><ref>{{cite web |url=http://www.dawn.com/news/1164469 |title=A case for Gandhara |author=Shazia Rafi |year=2015 |publisher=Dawn|access-date=19 February 2015}}</ref> By the end of the 10th century CE, the region was ruled by several [[Hindu Shahi]] kings who would be subdued by the [[Ghaznavids]].
[[File:PK Thatta asv2020-02 img01 Shah Jahan Mosque.jpg|thumb|right|[[Shah Jahan Mosque, Thatta]] was patronized by the [[Mughal Emperor]] [[Shah Jahan]].]]
The early medieval period (642–1219&nbsp;CE) witnessed the spread of [[Islam]] in the region. During this period, [[Sufi]] [[Dawah|missionaries]] played a pivotal role in converting a majority of the regional Buddhist and Hindu population to Islam.<ref>{{cite book |author=Ira Marvin Lapidus |title=A history of Islamic societies |url=https://archive.org/details/historyislamicso00lapi |url-access=limited |year=2002 |publisher=Cambridge University Press |isbn=978-0-521-77933-3 |pages=[https://archive.org/details/historyislamicso00lapi/page/n205 382]–384}}</ref> These developments set the stage for the [[Muslim conquest in the Indian subcontinent|rule of several successive Muslim empires]] in the region, including the [[Ghaznavids|Ghaznavid Empire]] (975–1187&nbsp;CE), the [[Ghorid]] Kingdom, and the [[Delhi Sultanate]] (1206–1526&nbsp;CE). The [[Lodi dynasty]], the last of the Delhi Sultanate, was replaced by the [[Mughal Empire]] (1526–1857&nbsp;CE).
[[File:Weeks Edwin Lord An Open-Air Restaurant Lahore.jpg|thumb|right|A painting by [[Edwin Lord Weeks]] c. 1889 of the marketplace near [[Wazir Khan Mosque]]]]

===In independent Pakistan===
====Nature of state====
The [[All-India Muslim League|Muslim League]] leadership, [[ulama]] (Islamic clergy) and [[Muhammad Ali Jinnah|Jinnah]] had articulated their vision of Pakistan in terms of an [[Islamic state]].<ref>{{Cite book|url=https://books.google.com/books?id=PrqLBgAAQBAJ&q=articulated+their+vision+of+Pakistan+in+terms+of+an+islamic+state&pg=PA497|title=Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India|last=Dhulipala|first=Venkat|publisher=Cambridge University Press|year=2015|isbn=9781316258385|pages=497|quote=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.}}</ref> Muhammad Ali Jinnah had developed a close association with the [[ulama]].<ref name=":42">{{Cite book|url=https://books.google.com/books?id=PrqLBgAAQBAJ&q=pakistan+has+been+created+in+the+name+of+islam+for+a+new+medina&pg=PA489|title=Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India|last=Dhulipala|first=Venkat|publisher=Cambridge University Press|year=2015|isbn=9781316258385|pages=489|quote=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.}}</ref> When Jinnah died, Islamic scholar [[Shabbir Ahmad Usmani|Maulana Shabbir Ahmad Usmani]] described Jinnah as the greatest Muslim after the Mughal Emperor [[Aurangzeb]] and also compared Jinnah's death to the [[Muhammad|Muhammad's]] passing.<ref name=":42" /> [[Shabbir Ahmad Usmani|Usmani]] asked Pakistanis to remember Jinnah's message of Unity, Faith and Discipline and work to fulfil his dream:<blockquote>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.<ref name=":42" /></blockquote>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.<ref>{{Cite book|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=islamistan+husain+haqqani&pg=PA18|title=Pakistan: Between Mosque and Military|last=Haqqani|first=Husain|publisher=Carnegie Endowment|year=2010|isbn=9780870032851|pages=16}}</ref> The [[Objectives Resolution]] declared that sovereignty over the entire universe belongs to [[God in Islam|God]].<ref name=":13">{{Cite book|url=http://www.oxfordislamicstudies.com/article/opr/t236/e0616|archive-url=https://web.archive.org/web/20081121052313/http://www.oxfordislamicstudies.com/article/opr/t236/e0616|url-status=dead|archive-date=November 21, 2008|title=Pakistan|last=Hussain|first=Rizwan|work=The Oxford Encyclopedia of the Islamic World|quote=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.}}</ref> The president of the Muslim League, [[Chaudhry Khaliquzzaman]], announced that Pakistan would bring together all Muslim countries into Islamistan-a pan-Islamic entity.<ref name=":62">{{Cite book|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=islamistan+husain+haqqani&pg=PA18|title=Pakistan: Between Mosque and Military|last=Haqqani|first=Husain|publisher=Carnegie Endowment|year=2010|isbn=9780870032851|pages=18}}</ref> [[Chaudhry Khaliquzzaman|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.<ref>{{Cite book|url=https://books.google.com/books?id=PrqLBgAAQBAJ&q=pakistan+has+been+created+in+the+name+of+islam+for+a+new+medina&pg=PA489|title=Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India|last=Dhulipala|first=Venkat|publisher=Cambridge University Press|year=2015|isbn=9781316258385|pages=491}}</ref> 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:<blockquote>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.<ref name=":62" /></blockquote>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.<ref name=":62" /> 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.<ref>{{Cite book|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=islamistan+husain+haqqani&pg=PA18|title=Pakistan: Between Mosque and Military|last=Haqqani|first=Husain|publisher=Carnegie Endowment|year=2010|isbn=9780870032851|pages=19}}</ref> After [[Muhammad Zia-ul-Haq|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|Abul A’la Maududi]], the founder of [[Jamaat-e-Islami]] (JI), and he also urged [[Israr Ahmed|Dr. Israr Ahmed]] to continue his work in Pakistan for the establishment of a global caliphate.<ref>{{Cite news|url=http://herald.dawn.com/news/1153325|title=Global connections: The crackdown on Hizbut Tahrir intensifies|last=Khan|first=Sher Ali|date=12 February 2016|work=Herald}}</ref>

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 [[Secularity|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.<ref>{{Cite book|url=https://books.google.com/books?id=X2_FAgAAQBAJ&q=islam+and+identity+the+causes+of+the+bangladesh+war&pg=PT37|title=The Causes of the Bangladesh War|last=Cochrane|first=Iain|year=2009|publisher=Lulu.com |isbn=9781445240435|quote=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.}}</ref>

After Pakistan's first ever general elections the [[1973 constitution of pakistan|1973 Constitution]] was created by an elected Parliament.<ref>{{Cite book|url=https://books.google.com/books?id=WG-pAgAAQBAJ&q=1973+constitution+pakistan+islam&pg=PA196|title=Islam, Law and Identity|last1=Diamantides|first1=Marinos|last2=Gearey|first2=Adam|publisher=Routledge|year=2011|isbn=9781136675652|pages=196}}</ref> The [[Constitution of Pakistan|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.<ref name=":82">{{Cite book|url=https://books.google.com/books?id=1Wh8AgAAQBAJ&q=1973+constitution+pakistan+islam&pg=PA189|title=The Right to Development in International Law: The Case of Pakistan|last=Iqbal|first=Khurshid|publisher=Routledge|year=2009|isbn=9781134019991|pages=189}}</ref> The [[1973 constitution of pakistan|1973 Constitution]] also created certain institutions such as the [[Sharia|Shariat Court]] and the [[Council of Islamic Ideology]] to channel the interpretation and application of Islam.<ref name=":92">{{Cite book|url=https://books.google.com/books?id=WG-pAgAAQBAJ&q=1973+constitution+pakistan+islam&pg=PA196|title=Islam, Law and Identity|last1=Diamantides|first1=Marinos|last2=Gearey|first2=Adam|publisher=Routledge|year=2011|isbn=9781136675652|pages=198}}</ref>

====Zia ul Haq's Islamization====
{{main|Muhammad Zia-ul-Haq's Islamization}}
On 5 July 1977, [[Muhammad Zia-ul-Haq|General Zia-ul-Haq]] led a [[coup d'état]].<ref>{{Cite book|url=https://books.google.com/books?id=PJBpAgAAQBAJ&q=1973+constitution+pakistan+islam&pg=PA196|title=Constitutionalism in Islamic Countries: Between Upheaval and Continuity|last=Grote|first=Rainer|publisher=Oxford University Press|year=2012|isbn=9780199910168|pages=196}}</ref> In the year or two before [[Muhammad Zia-ul-Haq|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''<ref name="nasr-453">{{cite book|title=Mawdudi and the Making of Islamic Revivalism|url=https://archive.org/details/mawdudimakingisl00nasr|url-access=limited|date=1996|publisher=Oxford University Press|isbn=0195096959|location=New York, Oxford|pages=[https://archive.org/details/mawdudimakingisl00nasr/page/n55 45]–6|last1=Nasr|first1=Seyyed Vali Reza Nasr}}</ref> ("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.<ref name="Kepel-10022">{{cite book|url=https://books.google.com/books?id=OLvTNk75hUoC&q=Nizam-e-Mustafa+sharia&pg=PA100|title=Jihad: The Trail of Political Islam|date=2002|publisher=I.B.Tauris|edition=2006|pages=100–101|last1=Kepel|first1=Gilles|isbn=9781845112578|access-date=5 December 2014}}</ref> 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.<ref name="Kepel-10022" /><ref name="World Scientific22">{{cite book|url=https://books.google.com/books?id=9cCtsWb9hoYC&q=zia+ul+haq&pg=PA202|title=State and Secularism: Perspectives from Asia§General Zia-ul-Haq and Patronage of Islamism|last=Michael Heng Siam-Heng, Ten Chin Liew|publisher=World Scientific|year=2010|isbn=9789814282383|location=Singapore|page=360}}</ref>
[[File:Muslim self-identification.jpg|thumb|400px|Many diverse Islamic denominations are practised within Pakistan.]]

"Islamisation" was the "primary" policy,<ref name="Carnegie Endowment for International Peace (July 2005)">{{cite book|last=Haqqani|first=Husain|title=Pakistan:Between Mosque and Military; §From Islamic Republic to Islamic State|year=2005|publisher=Carnegie Endowment for International Peace (July 2005)|location=United States|isbn=978-0-87003-214-1|pages=395 pages|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=Pakistan:Between+Mosque+and+Military}}</ref>
or "centerpiece"<ref name=jones-16-centre>{{cite book|last1=Jones|first1=Owen Bennett|title=Pakistan : eye of the storm|date=2002|publisher=Yale University Press|location=New Haven and London|pages=[https://archive.org/details/pakistaneyeofsto00benn/page/16 16]–7|isbn=9780300097603|url=https://archive.org/details/pakistaneyeofsto00benn|url-access=registration|quote=... Zia made Islam the centrepiece of his administration.}}</ref> of his government. [[Muhammad Zia-ul-Haq|Zia-ul-Haq]] committed himself to establishing an Islamic state and enforcing ''[[sharia]]'' law.<ref name="Kepel-10022" /> Zia established separate Shariat judicial courts<ref name=":92" /> and court benches<ref name="HRWdouble-192">{{cite book|url=https://books.google.com/books?id=mIUwZ4aVM8AC&q=%22International+Commission+of+Jurists%22+pakistan+Zia-ul-Haq&pg=PA17|title=Double Jeopardy: Police Abuse of Women in Pakistan|date=1992|publisher=Human Rights Watch|page=19|isbn=9781564320636|access-date=3 December 2014}}</ref><ref name="United Book Press2">{{cite book|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=zia+ul+haq&pg=PA132|title=Pakistan: between mosque and military|last=Haqqani|first=Husain|publisher=United Book Press|year=2005|isbn=9780870032851|location=Washington D.C.|page=400}}</ref> to judge legal cases using Islamic doctrine.<ref name="wynbr-20092">{{cite book|url=https://archive.org/details/briefhistoryofpa0000wynb_t6l9|url-access=registration|quote=a brief history of pakistan zia bolster ulama.|title=A Brief History of Pakistan|date=2009|publisher=Facts on File|isbn=9780816061846|pages=[https://archive.org/details/briefhistoryofpa0000wynb_t6l9/page/216 216]–7|last1=Wynbrandt|first1=James}}</ref> 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. [[Riba|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.<ref name="jones-16-72">{{cite book|url=https://archive.org/details/pakistaneyeofsto00benn|url-access=registration|quote=zia giving him a free hand to ignore internationally accepted human rights norms.|title=Pakistan : eye of the storm|date=2002|publisher=Yale University Press|location=New Haven and London|pages=[https://archive.org/details/pakistaneyeofsto00benn/page/16 16]–7|last1=Jones|first1=Owen Bennett|isbn=9780300097603}}</ref>  Offices, schools, and factories were required to offer praying space.<ref name="Paracha-20092">{{cite web|url=http://www.dawn.com/news/812995/pious-follies|title=Pious follies|date=3 September 2009|website=Dawn.com|last1=Paracha|first1=Nadeem F.|access-date=20 December 2014}}</ref> Zia bolstered the influence of the ''[[ulama]]'' (Islamic clergy) and the Islamic parties,<ref name="wynbr-20092" /> whilst conservative scholars became fixtures on television.<ref name="Paracha-20092" /> 10,000s of activists from the [[Jamaat-e-Islami Pakistan|Jamaat-e-Islami]] party were appointed to government posts to ensure the continuation of his agenda after his passing.<ref name="Kepel-10022" /><ref name="wynbr-20092" /><ref name="jones-162">{{cite book|url=https://archive.org/details/pakistaneyeofsto00benn|url-access=registration|title=Pakistan : eye of the storm|date=2002|publisher=Yale University Press|location=New Haven and London|pages=[https://archive.org/details/pakistaneyeofsto00benn/page/16 16]–7|quote=... 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.|last1=Jones|first1=Owen Bennett|isbn=9780300097603}}</ref><ref name="nasr-952">{{cite book|url=http://www.chicagobooth.edu/~/media/E49831A1165C49EBA902C83648F0CE36.pdf|title=ISLAMIZATION AND THE PAKISTANI ECONOMY|date=2004|publisher=Woodrow Wilson International Center or Scholars|page=95|chapter=Islamization, the State and Development|quote=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|last1=Nasr|first1=Vali|editor2-last=Lee|editor2-first=Wilson|editor1-last=Hathaway|editor1-first=Robert|access-date=30 January 2015}}</ref> Conservative ''[[ulama]]'' (Islamic scholars) were added to the [[Council of Islamic Ideology]].<ref name="HRWdouble-192" /> Separate electorates for [[Hinduism in Pakistan|Hindus]] and [[Christianity in Pakistan|Christians]] were established in 1985 even though Christian and Hindu leaders complained that they felt excluded from the county's political process.<ref name="OBJ-312">{{cite book|url=https://archive.org/details/pakistaneyeofsto00benn|url-access=registration|quote=separate electorates for minorities in pakistan.|title=Pakistan: Eye of the Storm|date=2002|publisher=Yale University Press|isbn=0300101473|page=[https://archive.org/details/pakistaneyeofsto00benn/page/31 31]|last1=Jones|first1=Owen Bennett|access-date=9 December 2014}}</ref>

Zia's state sponsored Islamization increased sectarian divisions in Pakistan between [[Sunnis]] and [[Shias]] and between [[Deobandis]] and [[Barelvis]].<ref name="talbot-251-islamization2">{{cite book|title=Pakistan, a Modern History|url=https://archive.org/details/pakistanmodernhi00talb|url-access=registration|date=1998|publisher=St.Martin's Press|location=NY|page=[https://archive.org/details/pakistanmodernhi00talb/page/251 251]|quote=The state sponsored process of Islamisation dramatically increased sectarian divisions not only between [[Sunni]]s and [[Shia]] over the issue of the 1979 ''Zakat'' Ordinance, but also between [[Deobandi]]s and [[Barelvi]]s.|last1=Talbot|first1=Ian|isbn=9780312216061}}</ref> A solid majority of [[Barelvis]] had supported the creation of Pakistan,<ref>{{Cite book|url=https://books.google.com/books?id=nzivCgAAQBAJ&q=barelvi+ulema+pakistan+movement&pg=PA167|title=State and Nation-Building in Pakistan: Beyond Islam and Security|last1=Long|first1=Roger D.|last2=Singh|first2=Gurharpal|last3=Samad|first3=Yunas|last4=Talbot|first4=Ian|publisher=Routledge|year=2015|isbn=9781317448204|pages=167|quote=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.}}</ref> and [[Barelvi]] [[ulama]] had also issued fatwas in support of the [[Pakistan Movement]] during the 1946 elections,<ref>{{Cite book|url=https://books.google.com/books?id=WgFeAwAAQBAJ&q=Barelvi+ulema+pakistan+movement&pg=PA135|title=The Awakening of Muslim Democracy: Religion, Modernity, and the State|last=Cesari|first=Jocelyne|publisher=Cambridge University Press|year=2014|isbn=9781107513297|pages=135|quote=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.}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=XfI-hEI8a9wC&q=Barelvi+ulama+1946+elections&pg=PA87|title=Pakistan: The Struggle Within|last=John|first=Wilson|publisher=Pearson Education India|year=2009|isbn=9788131725047|pages=87|quote=During the 1946 election, Barelvi Ulama issued fatwas in favour of the Muslim League.}}</ref> but ironically Islamic state politics in Pakistan was mostly in favour of [[Deobandi]] (and later Ahl-e-Hadith/[[Salafi]]) institutions.<ref name=":102">{{Cite book|url=https://books.google.com/books?id=0Mx5DQAAQBAJ&q=barelvi+ulema+pakistan+movement&pg=PA379|title=Faith-Based Violence and Deobandi Militancy in Pakistan|last1=Syed|first1=Jawad|last2=Pio|first2=Edwina|last3=Kamran|first3=Tahir|last4=Zaidi|first4=Abbas|publisher=Springer|year=2016|isbn=9781349949663|pages=379|quote=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.}}</ref> This was despite the fact that only a few (although influential) [[Deobandi]] clerics had supported the [[Pakistan Movement]].<ref name=":102" /> Zia-ul-Haq forged a strong alliance between the [[Pakistan army|military]] and [[Deobandi]] institutions.<ref name=":102" /> 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.”<ref>{{Cite web|last=Philippon|first=Alix|date=2018-12-13|title=Positive branding and soft power: The promotion of Sufism in the war on terror|url=https://www.brookings.edu/blog/order-from-chaos/2018/12/13/positive-branding-and-soft-power-the-promotion-of-sufism-in-the-war-on-terror/|access-date=2021-03-30|website=Brookings|language=en-US}}</ref>

Possible motivations for the Islamization programme included [[Muhammad Zia-ul-Haq|Zia's]] personal piety (most accounts agree that he came from a religious family),<ref>{{Cite book|url=https://books.google.com/books?id=nYppZ_dEjdIC&q=zia+ul+haq&pg=PA132|title=Pakistan: Between Mosque and Military|last=Haqqani|first=Husain|publisher=Carnegie Endowment|year=2010|isbn=9780870032851|pages=132}}</ref> 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".<ref name="talbot-2862">{{cite book|title=Pakistan, a Modern History|url=https://archive.org/details/pakistanmodernhi00talb|url-access=registration|date=1998|publisher=St.Martin's Press|location=NY|page=[https://archive.org/details/pakistanmodernhi00talb/page/286 286]|last1=Talbot|first1=Ian|isbn=9780312216061 }}</ref>

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".<ref>quoting article 25, 28, 29, 198 of the 1956 Constitution of Pakistan</ref><ref>{{cite book|last1=Kennedy|first1=Charles|title=Islamization of Laws and Economy, Case Studies on Pakistan|date=1996|publisher=Institute of Policy Studies, The Islamic Foundation|ref=CKILE|pages=84–5}}</ref>

According to Shajeel Zaidi a million people attended Zia ul Haq's funeral because he had given them what they wanted: more religion.<ref>{{Cite news|url=http://blogs.tribune.com.pk/story/38972/in-defence-of-ziaul-haq/|title=In defence of Ziaul Haq|last=Zaidi|first=Shajeel|date=17 August 2016|work=Express Tribune}}</ref> A PEW opinion poll found that 84% of Pakistanis favoured making [[Sharia]] the official law of the land.<ref>{{Cite web|url=http://www.pewforum.org/2013/04/30/the-worlds-muslims-religion-politics-society-beliefs-about-sharia/|title=Chapter 1: Beliefs About Sharia|date=30 April 2013|website=Pew Research Center's Religion & Public Life Project|access-date=4 December 2016}}</ref> 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).<ref>{{Cite news|url=https://www.washingtonpost.com/news/worldviews/wp/2013/05/01/64-percent-of-muslims-in-egypt-and-pakistan-support-the-death-penalty-for-leaving-islam/|title=Majorities of Muslims in Egypt and Pakistan support the death penalty for leaving Islam|newspaper=Washington Post|access-date=4 December 2016}}</ref> 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.<ref>{{Cite web|url=http://www.pewglobal.org/2006/07/06/muslims-in-europe-economic-worries-top-concerns-about-religious-and-cultural-identity/254-5/|title=What Do You Consider Yourself First?|date=31 March 2010|website=Pew Research Center's Global Attitudes Project|access-date=4 December 2016|archive-date=25 April 2019|archive-url=https://web.archive.org/web/20190425074821/https://www.pewglobal.org/2006/07/06/muslims-in-europe-economic-worries-top-concerns-about-religious-and-cultural-identity/254-5/|url-status=dead}}</ref>

"Islamic activists" such as much or the [[ulama]] (Islamic clerics) and [[Jamaat-e-Islami Pakistan|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."<ref>{{cite book |last1=Kennedy |first1=Charles |title=Islamization of Laws and Economy, Case Studies on Pakistan |date=1996|publisher=Institute of Policy Studies, The Islamic Foundation |ref=CKILE|page=83}}</ref>

===Islamic way of life===
The mosque is an important religious as well as social institution in Pakistan.<ref>Malik, Jamal. ''Islam in South Asia: A Short History''. Leiden and Boston: Brill, 2008.</ref><ref>{{Cite journal|last=Mughal|first=M. A. Z.|date=2015-05-04|title=An anthropological perspective on the mosque in Pakistan|journal=Asian Anthropology|language=en|volume=14|issue=2|pages=166–181|doi=10.1080/1683478X.2015.1055543|s2cid=54051524|issn=1683-478X|url=http://dro.dur.ac.uk/16438/1/16438.pdf}}</ref> Many rituals and ceremonies are celebrated according to Islamic calendar.