Пәкістан саяси жүйесін исламизациялау саясаты

Policies for revising Pakistan's political system along Islamic lines

Islamization or Shariazation, has a long history in Pakistan since the 1950s, but it became the primary policy, or "centerpiece" of the government of General Muhammad Zia ul Haq, the ruler of Pakistan from 1977 until his death in 1988. Zia has also been called "the person most responsible for turning Pakistan into a global center for political Islam." The Pakistan movement had gained the country independence from British India as a Muslim majority state. At the time of its founding, the Dominion of Pakistan had no official state religion prior to 1956, when the constitution had declared it the Islamic Republic of Pakistan. Despite this, no religious laws had yet been adopted for government and judicial protocols and civil governance, until the mid 1970s with the coming of General Muhammed Zia Ul Haq in a military coup, also known as Operation Fair Play, which deposed the Prime Minister Zulfikar Ali Bhutto. Zia ul Haq committed himself to enforcing his interpretation of Nizam e Mustafa ("Rule of the prophet" Muhammad), i. e. to establish an Islamic state and enforce sharia law. Zia established separate Shariat judicial courts and court benches
New criminal offenses (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. Conservative ulama were added to the Council of Islamic Ideology. 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". There were also differences among Sunni Muslims. The Muttahida Majlis i Amal (MMA), a coalition of Islamist political parties in Pakistan, calls for the increased Islamization of the government and society, specifically taking an anti Hindu stance. The MMA leads the opposition in the national assembly, held a majority in the NWFP Provincial Assembly, and was part of the ruling coalition in Balochistan. However, some members of the MMA made efforts to eliminate their rhetoric against Hindus.

Trade union and grass roots demands for higher wages, better working conditions, social security, old age benefits and compensation for accidents, were "no justification for protests and strikes", and treated as disorder to be suppressed. Maximum punishment to the offenders was three years rigorous imprisonment and/or whipping. On 2 January 1986 police killed 19 striking workers of the Colony Textile Mill in Multan, whose management had sought assistance from the authorities.

Textbooks were overhauled to remove un Islamic material, and un Islamic books were removed from libraries. The Government built mosques in rural areas, giving the rural people greater access to mullahs. It also appointed many mullahs to advisory groups. In prisons, religious instruction is mandatory. Those who can demonstrate their ability to recite the Quran from memory before an examination board are entitled to a remission in their sentence of up to two years.

Educational reforms partly flowed from judicial reforms insofar as, for instance, a sharia department was set up at Quaid e Azam University in 1979 to train Islamic legal specialists. But Zia devoted personal attention to the reorganization of Quranic schools (dini madaris, plural of madrasssa). Madrassass (traditional religious schools) in Pakistan received state sponsorship for the first time. Their number grew from 893 to 2,801 during the Zia years according to one source. Most were Deobandi in doctrinal orientation, while one quarter of them were Barelvi. They received funding from Zakat councils and provided free religious training, room and board to impoverished Pakistanis. The schools, which banned televisions and radios, have been criticized by authors for stoking sectarian hatred both between Muslim sects and against non Muslims. (As of 2004, the "Lollywood" film industry of Pakistan produces around 40 films a year, compared to India's thousand or so releases.) This was despite warm relations between Zia and the President of the largest Western country (US President Ronald Reagan), and strong support for Zia from that country. Also ironic was that under Zia's rule (according to leftist cultural critic Nadeem F. Paracha), economic prosperity expanded the country's urban middle and lower middle classes, and spread the popularity of Western 1980s fashion wear, hairstyle and pop music. The common South Asian parting phrase "Khuda Hafiz" was discouraged in favour of "Allah Hafiz", which was first used in 1985 in the state run media as it was said to be more Islamic than the former phrase that allowed for religious pluralism.

Zia's motivation for the Islamisation programme has been described as including his personal piety, desire "to fulfil Pakistan's raison d'etre" as a Muslim state, and the political need to legitimise what was seen by many as Zia's "repressive, un representative martial law regime". Secular and leftist forces accused Zia of manipulating Islam for political ends. Nusrat Bhutto, former wife of Zulfikar Ali Bhutto claimed that Zia "used Islam" to ensure "the survival of his own regime" following the "horrors of 1971 war" in East Bengal. Another notes Zia's use of Article 203 B to protect any part of the constitution, any Personal Laws, and any financial laws from being struck down as in violation of sharia law.

Anis Ahmad of the International Islamic University credits controversy over the "fundamentalism" of Islamisation to the failure of "Muslim elites" to understand "the very nature of divinely revealed law." and to assert that Islamic punishments such as amputation, stoning and lashing are "bedouin", "tribal", "premodern", "harsh", "outdated" and "barbaric." He believes that sexual indulgence is not a matter of personal freedom but "rebellion against the established moral norms in a society", and that criticism of the treatment of the Ahmadiyya community has been made based on the Munir Report which has been "condemned by the ulama as a biased work." Ahmad calls for development of educational institutions to include adequate information on current issues so that ijtihad can be exercised in social, political, economic and legal areas and believes that while Zia and other politicians may be criticized for "piecemeal and at times frivolous" implementation, the "Islamic ideals" of Islamization have "the commitment" of the Muslim people in Pakistan.

After 2001, attention to revise Hudood Ordinance was given by a number of government appointed commissions, a televised several weeks long televised debate on the subject In 2006, then President Pervez Musharraf proposed reform of the ordinance, and in November/December the "Protection of Women (Criminal Laws Amendment) Act" was passed and signed. The bill retained only Adultery in the Zina Ordinance, allowing rape to be prosecutable under civil law. It prevents unsuccessful complaints of adultery or rape from being converted into charges of fornication, and adds to the Pakistan Penal Code a new offense of false accusation of fornication.

Islamisation has strong public support in Pakistan. According to Shajeel Zaidi, a million people attended Zia's funeral because he had given them what they wanted: more religion. A PEW opinion poll found that 84% of Pakistanis favoured making Sharia the official law of the land. 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). A poll conducted by Gallup Pakistan during January 2011 of over 2,700 men and women in rural and urban areas of all four provinces of the country, found 67% of Pakistanis responding yes to the question In your opinion should government take steps to ‘Islamise’ the society? 13% of those polled answered that Pakistan did not need Islamisation and 20% gave no response. In 2016 an opinion poll by PEW found that 78% of Pakistanis said that the country's laws should strictly follow the Quran and a further 16% of Pakistanis said that the laws should follow the values and principles of Islam, but not strictly follow. This was the highest figure amongst all Muslim populations surveyed by PEW. 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.