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This book examines the political dimension of Islam in predivided Pakistan (1947-1971), one of the first new Muslim nations to commit itself to an Islamic political order and one in which the national debate on Islamic, political, and ideological issues has been the most persistent, focused, and rich of any dialogues in the contemporary Muslim world. Nasim Jawed draws on the findings of a survey he conducted among two influential social groups—the ulama (traditional religious leaders) and the modern professionals—as well as on the writings of Muslim intellectuals. He probes the major Islamic positions on critical issues concerning national identity, the purpose of the state, the form of government, and free, socialist, and mixed economies. This study contributes to an enhanced understanding of Islam's political culture worldwide, since the issues, positions, and arguments are often similar across the Muslim world. The empirical findings of the study not only outline the ideological backdrop of contemporary Islamic reassertion, but also reveal diversity as well as tensions within it.
The Iranian Revolution has catalysed the preconceptions holding sway in the Western World about the character of Islam and its politics, based as they are on a mixture of imagined cultural superiority and a latent fear of a resurgence similar to the Arab conquests of the seventh and eighth centuries of the long Ottoman domination of Eastern Europe. This book constitutes a counterweight to such monolithic perceptions of Islam. It surveys the nature of opinion and of government in the larger Muslim regions of the world, and the position of Muslims in states where they are not the dominant population. Each contributor expresses his own assessment of the regional data, and the editor’s concluding chapter draws together the threads of a work which will form an important contribution to international understanding and a first breach in the ‘Green Curtain’ dividing East and West. First published in 1981.
No legal system in the world has aroused as much public interest as Sharia. However, the discourse around Sharia law is largely focussed on its development and the theories, principles and rules that inform it. Less attention has been given to studying the consequences of its operation, particularly in the area of Islamic criminal law. Even fewer studies explore the actual practice of Islamic criminal law in contemporary societies. This book aims to fill these gaps in our understanding of Sharia law in practice. It deals specifically with the consequences of enforcing Islamic criminal law in Pakistan, providing an in-depth and critical analysis of the application of the Islamic law of Qisas and Diyat (retribution and blood money) in the Muslim world today. The empirical evidence adduced more broadly demonstrates the complications of applying traditional Sharia in a modern state.
Islamization is commonly seen as the work of Islamist movements who have forced their ideology on ruling regimes and other hapless social actors. There is little doubt that ruling regimes and disparate social and political actors alike are pushed in the direction of Islamic politics by Islamist forces. However, Islamist activism and its revolutionary and utopian rhetoric only partly explain this trend. Here, Nasr argues that the state itself plays a key role in embedding Islam in the politics of Muslim countries. Focusing on Malaysia and Pakistan, Nasr argues that the turn to Islam is a facet of the state's drive to establish hegemony over society and expand its powers and control.
Popular representations of Pakistan's North West Frontier have long featured simplistic images of tribal blood feuds, fanatical religion, and the seclusion of women. The rise to power of the radical Taliban regime in neighbouring Afghanistan enhanced the region's reputation as a place of anti-Western militancy. Magnus Marsden is an anthropologist who has immersed himself in the lives of the Frontier's villagers for more than ten years. His evocative study of the Chitral region challenges all these stereotypes. Through an exploration of the everyday experiences of both men and women, he shows that the life of a good Muslim in Chitral is above all a mindful life, enhanced by the creative force of poetry, dancing and critical debate. Challenging much that has been assumed about the Muslim world, this 2005 study makes a powerful contribution to the understanding of religion and politics both within and beyond the Muslim societies of southern Asia.
Established as a homeland for India’s Muslims in 1947, Pakistan has had a tumultuous history. Beset by assassinations, coups, ethnic strife, and the breakaway of Bangladesh in 1971, the country has found itself too often contending with religious extremism and military authoritarianism. Now, in a probing biography of her native land amid the throes of global change, Ayesha Jalal provides an insider’s assessment of how this nuclear-armed Muslim nation evolved as it did and explains why its dilemmas weigh so heavily on prospects for peace in the region. “[An] important book...Ayesha Jalal has been one of the first and most reliable [Pakistani] political historians [on Pakistan]...The Struggle for Pakistan [is] her most accessible work to date...She is especially telling when she points to the lack of serious academic or political debate in Pakistan about the role of the military.” —Ahmed Rashid, New York Review of Books “[Jalal] shows that Pakistan never went off the rails; it was, moreover, never a democracy in any meaningful sense. For its entire history, a military caste and its supporters in the ruling class have formed an ‘establishment’ that defined their narrow interests as the nation’s.” —Isaac Chotiner, Wall Street Journal
Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.
This is a detailed, critical study of the reforms which have been made in recent years to the law in the State of Pakistan with the ostensible objective of bringing it into accord with the requirements of Islam. Special emphasis is given to the period from 1977 when General Zia ul Haque adopted a period of Islamization. This is a field of investigation of considerable importance both for the advancement of legal and political theory and for practical purposes, especially as regards human rights. The author, trained both in Pakistan law and the concepts and practice of Islamic law, has been able to advance significantly our understanding of the doctrinal developments documented in this book. First published in 1994.