1 read: S. Muhammad Dihlavi was elected leader by the ulam, and all Shia organ-isations and individuals have accepted him as their leader; so did this only representative meeting of the Shias this meeting regards those few persons who are censuring such a sound (musallam) leader directly or indirectly because of their personal interests, and those journals who are still following the old line,329Close with disgust and considers them enemies and traitors not only of the Shia demands, but of the [whole] Shia qaum. Years active. Muneeb-ur-Rehman (born 1945) They have become obliged to think that their life, property and religious slogans and ceremonies are no longer safe in this country , It can never happen that a minority sect will give up its old religious beliefs and ceremonies on the orders of the majority sect. 38485. Whatever the Lord of the Martyrs has endured was only for the sake of reviving Islam. The sudden acceptance of the main Shia demands after almost five years of temporising was probably more than anything else a result of the political impasse which the Ayub Khan regime had reached by late 1968. 17677.). Dihlavi also dismissed as insufficient an announcement from the Governor that a Shia representative would soon be included in the Waqf Administration Board.190Close Muzaffar Ali Shamsi, for his part, had lauded that announcement, and on 12 November it was his turn to be received by Ayub Khan with a delegation of Shia leaders.191Close These were only the first in a series of attempts by both Qizilbash and Shamsi to circumvent the emerging new Shia leadership and take credit themselves for any concessions offered by the government. This applied especially to the APSC President Nawab Muzaffar Ali Khan Qizilbash, who became more interested in Shia affairs after having lost executive power,126Close and to Muzaffar Ali Shamsi, who remained the real strongman of the ITHS even after the election of a new chairman in 1961 and his token resignation in 1962.127Close But there were a number of other office-holders in both organisations who had no interest in their dissolution or merger either. Razkr 26/22:3 (8 June 1963) mentioned only incidents in Narowal, Chiniot and Quetta apart from Lahore and Theri. 10) and to stop the seizure of Shia objectionable literature (No. When a ban on the entry of seventy Shia ulam and leaders was ordered with retroactive effect, none of those already present complied. The Sunni Conference was denounced as a fraud in the Barelvi journal Sawd-i Azam (Lahore), 1 September 1967, for usurping the name of a holy organisation of the Barelvis in pre-partition India; quoted in Razkr 30/36:3. Two key resolutions of the April 1961 convention had announced the foundation of a Shia daily newspaper and of a Shia ltd. Company engaged in industrial activities in order to provide more qualified employment for the youth, but these projects never took off.70Close The third key resolution was the decision to build a new Shia Hostel in Lahore, which would take another eleven years to be implemented.71Close The only noteworthy initiative launched by the ITHS in the following two years was a convention on 20 January 1963 chaired by Mufti Jafar Husain, which was devoted to the issue of a separate Shia syllabus for dnyt.72Close It revived the same demands that had already been made with little success in the early 1950s, but three months later not even a projected Working Committee had been elected because of jealousies from the side of the APSC.73Close Soon after, the 1963 Muharram violence and its sequels would overshadow everything else for the Shia organisations. It reminded the ulam of their duty to assume a leadership role to stem the world-wide tide of materialism and called for an effective programme of action to unify and organise the Shias and protect them from moral and religious decline. 155, 18283, 18687, 190, 194, 199, 20809. From 20 February to 1 March 1964 he visited Lahore, meeting with local Shia ulam, advocates, and notables and with the Governor General of West-Pakistan, Amir Muhammad Khan. 3) The police and the authorities concerned will provide all possible facilities for azdr while keeping in mind the requirements of law and order; bans on Shia and Sunni ulam are inappropriate. XIXXXVIII. Humaima and Dua Malick. I know that if the Shias are given the opportunity to learn their dnyt separately with sincerity and devotion, a great service will be done for religion and the nation for which the people of Pakistan will always remain grateful. 7475. He insisted that merely correcting some textbooks would be no substitute for separate dnyt, and that azdr would not only concern the local authorities, but rather the government would have to make a clear statement in favour of freedom of religious practice as guaranteed by the constitution. Resisting pressure from the radicals, he named Qizilbash among the five Shia delegates for the joint commission suggested by Ayub Khan, the others being the ITHS chairman S. Mubarak Ali Shah, Mufti Jafar Husain, Ali Ahmad Khan Jafari200Close and Dihlavi himself.201Close, Governor Amir Muhammad Khan, who was to chair the said commission appointed four other high-ranking officials in February 1965.202Close As it turned out, however, not a single meeting of the commission was called during the following seven months, allegedly because Muzaffar Ali Shamsi, the governors favourite among the Shia leaders, was not included.203Close Instead, new restrictions were imposed on religious ceremonies in the form of a Loudspeaker Ordinance in March 1965. See sections 4.3, p. 123; 4.5, pp. On 1112 February 1967 more than 6,000 Shias gathered around the Immbrgh-i Shh-i Karbal of the Rizvia Colony (Karachi) for an All-Pakistan Shia Mutlabt Workers Convention.344Close By that time, more than 200 SMCs of different size had been established all over Pakistan.345Close S. Mushtaq Husain Naqvi, who had become Central Organising Secretary of the SMC since the 1966 Multan Convention,346Close won support for a resolution containing the following ultimatum: during the last three years, the Shias of Pakistan have presented their demands to the government through all kinds of constitutional, peaceful and legal ways, but they have not been paid any attention and [new] obstacles were created. Razkr 29/25:3 (24 June 1966). 2000 - present. See references in Fn 219 to chapter 3 (p. 375). Dhakko referred to his conflict with the preachers as one between truth (haqq) and falsehood (btil) in his preface to Usl al-shara (2nd. 248; Mujeeb Ahmad, Jamiyyat Ulama-i-Pakistan, pp. They were also asked to organise at least one hour weekly of religious instruction for Shia pupils at their place, to found dn madris if possible, and to teach the small children at least ten minutes daily about religion in their homes. Since many ulam had made great efforts to induce the Shias to pay their religious dues while at the same time denouncing wasteful spending for majlis and mahfil, including the fees for preachers paid at such occasions, the latter were bound to counterattack sooner or later. Ibid. 2 of the Multan Convention explicitly denounced Shamsi for a press statement appearing on 28 August (Razkr 29/3435:7). On one hand, he was closely associated with Mirza Yusuf Husain, one of Dhakkos main detractors, and even such hard-line opponents of Dhakko as Muhammad Bashir Ansari and Muhammad Ismail joined Dihlavis bandwagon in time.303Close On the other hand, Dhakko himself actively participated in the mutlabt movement,304Close and some of Dihlavis closest collaborators like S. Mushtaq Husain Naqvi and S. Jamil Husain Rizvi were supporters of Dhakko.305Close The Dr ul-Ulm Sargodha, for its part, was still supporting Nawab Qizilbash when the latter had parted ways with Dihlavi almost completely.306Close. Zaid, Mutlabt aur Khatb-i Azam, p. 87. 19, 25). Professions of loyalty to the government and the country as expressed above would be repeated regularly by S. Muhammad Dihlavi and his supporters during the coming years together with the Shia demands. Bangash has pointed to the fact that the Shias of the Kurram Agency enthusiastically supported the SMC although its three central demands were already fulfilled in their home area (Political and Administrative Development of Tribal Areas, pp. 12731. As a member of the syllabus committee of Karachi University I have said this many times, and now the two syllabi have also been separated at that university. From 1956 onwards he published the fortnightly Sadqat from his residence in Gojra (Lyallpur Dist.). Thus Dihlavi, who had no connections to government circles and had even been their persona non grata, had succeeded where others had failed.406Close, In a message to his followers in early December 1968 Dihlavi ordered that all SMCs must rest in place until full implementation of the governments promises and that more SMCs should be formed where they did not yet exist. Dihlavi shortly before his death dedicated his private library to another trust headed by Hasan Ali Pirbhai (, According to his son S. Ahmad Jauhar, he even retreated from preaching to a large extent in the 1950s (, Authors interview with S. Khurshid Abbas Gardezi, (Multan, 1 March 1999), Most Pakistani Shias interviewed by the author on the subject have confirmed that. 14243. Prior to Muharram 1386H (22 April21 May 1966), bans on the entry of a number of Shia and Sunni ulam into certain districts of West Pakistan during Muharram were pronounced by the administration. In February 1960 elections for 80,000 so-called Basic Democrats, each representing from 800 to 1,500 citizens, took place, which then elected Ayub Khan President of Pakistan for a five-year term.37Close Immediately thereafter, the President appointed a commission to submit constitutional proposals in the form of a report.38Close Starting its work in April 1960, it distributed some 28,000 copies of a detailed questionnaire in English, Urdu and Bengali language to various organisations and prominent members of the public, upon which a total number of 6,269 replies were received and studied, in addition to personal interviews conducted by the members of the commission all over Pakistan.39Close On 56 May 1960, a meeting of forty Sunni ulam at the Jmiat Ashrafya Lahore discussed the questionnaire and formulated its answers.40Close Although those recommendations containing blatant anti-Shia bias did not influence the later constitution in any way, they indicate how little attitudes had changed since the imposition of martial law (excerpts): The official state religion of Pakistan is Islam according to the way of the ahl-i sunnat wal-jamat, and its head of state has to be an orthodox (sahh ul-aqda) Muslim. 17678. Petty internal quarrels like the controversies about khums57Close or about Friday prayers in Multan58Close were fought out with stubbornness, further eroding the reputation of the Shia ulam among the intellectuals. These things are not coming unexpected for me; rather I have started this work expecting such difficulties and sufferings 274Close, On the other hand, Dhakko once more denied that he was opposed to the zkirs generally, insisting that he was their well-wisher and only wanted to rectify some of their current faults.275Close However, this could not make his attacks on the status quo of majlis and the zkir-business in Pakistan less objectionable in the eyes of his opponents. List of mausolea and shrines in Pakistan - Wikipedia The movement led by S. Muhammad Dihlavi, which quite successfully asserted Shia demands vis-a-vis the government and the Sunni majority in the three years after 1965,214Close coincided with the first climax of a purely internal conflict within Pakistans Shia community. The clear objective was to make the Shias afraid, so that they will refrain from performing these ceremonies. Dubbing Dhakko and his supporters as Wahhabi Shias was a gross overreaction, but it was in line with other attempts to safeguard Shia religious identity in Pakistan at all cost. Yet in that respect, he claimed to enjoy support from all Shia organisations and anjumans. Khalid bin Sayeed, The Political System of Pakistan, pp. Similar outbreaks of violence could be prevented in the following years by stricter security precautions in Muharram, but for the sake of symmetry Shias had to live with more restrictions than before.123Close. Traditions (riwyt) in the sense of ahdth, i.e. By 1962 the Auqaf Department had nationalised 247 dn madris (Malik, Islamisierung, p. 95). Apart from accusations that armed Shias themselves had provoked the clashes in Lahore,99Close the demand to ban all Shia azdr processions was repeated forcefully at a meeting of six Sunni groups in Lahore on 16 June.100Close A common board was formed comprising the JUI leaders Mufti Mahmud and Ghulam Ghauth Hazarvi as well as Shaikh Husam ud-Din, Master Taj ud-Din Ansari and Shuresh Kashmiri.101Close Hazarvi went as far as accusing fanatic Shia police officers and other civil servants of responsibility for the violence in Muharram.102Close Three weeks later, at a public meeting near the Mochi Gate of Lahores Old City chaired by the D.C. and meant to reconcile local Sunnis and Shias, Hafiz Kifayat Husain and Muzaffar Ali Shamsi repeated the claim that abusing and insulting of any religious authority was absolutely forbidden for Shias. 1379. Namely with his press statement of 24 October 1964 (see section 4.3, p. 121), when sending an APSC representative to the Joint Waqf Administration Board on 24 August 1965 (ibid., p. 124), and when pre-empting the SMC Convention in Lahore in June 1967 (see above) with false promises; see Razkr 30/43:3 (16 November 1967). 13940. 7 Pakistani Celebrities Who are Shia Muslims [Pictures] - Lens Even if they do not become Shias entirely, they are surely becoming half-Shias gradually. Once more the very existence of the Shia minority in Pakistan was pictured as being at stake, this time because of a general decline of religious belief.21Close But unlike some Sunni religious parties, which confronted the Ayub Khan regime because of its allegedly anti-Islamic policies,22Close Shia organisations never put any such blame on the new regime. See references in Naqvi, Bibliography, Vol. One of the first measures to clip the wings of the clergy was the Waqf Properties Ordinance from April 1959, when a Chief Administrator Auqaf was appointed to register and control their assets.24Close Although the state did not appropriate the income of the auqf, a series of further laws implemented from 1960 onwards put the Auqaf Department in charge of the administration of hundreds of the most profitable auqf in Pakistan, the income of which was henceforth used according to bureaucratic instructions.25Close The new regulations were justified with alleged mismanagement of the auqf and misappropriation of their assets by the sajjda-nishns and mutawalls, as similar steps by the Punjab government taken already in 1952 had been.26Close In both cases the ITHS and its mouth-peace Razkr had applauded to the principle of supervision of the auqf by the state, but demanded that the administration of Sunni and Shia auqf should be separated and only Shias be put in charge of the latter.27Close This demand was repeated at the ITHS convention in Lahore of April 1961, and it became one of the three central demands of the new Shia movement from 1964 onwards.28Close The position of the APSC was different, because its President Qizilbash was himself controlling one of the largest Shia auqf in Pakistan. Its leading members were Sufi Muhammad Anwar, Hajji Muhammad Husain Rizvan, Hajji Sharif Husain, Hajji Amir Ali, Seth Nawazish Ali, Khwaja Muhammad Ashraf, and Khallu Karamat Ali (Misbh ul-Qurn, 1/1990, pp. Otherwise after three months the Shias of Pakistan will be free to take any appropriate steps to secure the acceptance of their demands, and the responsibility for that will fall on the government.347Close, Resolution No. It claims that 1520,000 people attended the meeting. For his further political career see Pirzada, Jamiat Ulema-i-Islam, passim, and (especially concerning his attitude towards Shias) below, pp. One early measure of Ayub Khans government was the Elective Bodies Disqualification Order (EBDO) from August 1959, providing former political leaders with the option of being tried for misconduct or disqualifying themselves from engaging in political activity.11Close Muzaffar Ali Qizilbash was the most prominent Shia who opted for political retreat under EBDO until 31 Decemer 1966.12Close His younger brother Major (retd.) 4245. Khaqan Babar was a son of the Shia Ahrr leader Mazhar Ali Azhar (see section 2.1, p. 41). 3857; Malik, Islamisierung, pp. al-Muballigh 7/4:32 (May 1963); Razkr 26/15:3 (16 April 1963); 26/16:3+7 (24 April 1963). Some 250 ulam and other Shia delegates gathered at Liaqat Bagh chaired by S. Muhammad Dihlavi, whose leadership received a boost by the event.178Close The meeting was organised by Dr S. Ajmal Husain Rizvi (d. 1997), a philanthropist who was to become an important supporter of the new movement in Rawalpindi.179Close The eight plenary sessions were presided over by renowned notables,180Close and a separate meeting of advocates and other jurists authorised Dihlavi to form an Advisory Board of the MAUSP.181Close One resolution tabled by Mufti Jafar Husain rejected a recent legislative bill of the West Pakistan Assembly concerning the inheritance of widows as an interference with Shia personal law, thus contradicting Article 10 of the 1962 constitution;182Close others repeated the demands of the Karachi Convention.183Close It was also decided that S. Muhammad Dihlavi would once more seek an audience with the President together with the Chairmen of the ITHS and the APSC and submit a memorandum, in order to make clear that these were the demands of all Shias in Pakistan.184Close, Until that time, Nawab Qizilbash and Muzaffar Ali Shamsi had not yet taken any steps disclosing their jealousy of the newly emerged Qid-i Millat. a sf master, who derives his influence mostly from his spiritual power as perceived by his followers and disciples. The Jmiat Husainya Jhang was founded in 1964 by S. Zamr ul-Hasan Najafi (Naqv, Tazkira, p. 161). He is the founder of Idara-tul-Mustafa. Among them the demands to lift bans against ulam and zkirs during Muharram (No. Since 1958 he lived in Karachi, serving for the Publications Department of the government and later teaching at Karachi University. Razkr 26/24:4 (24 June 1963); 26/28:3 (24 July 1963). Kausar Niyazis participation was most surprising, since he had been a member of the board which approved the Shia demands (see above). 25,000 for his services, he immediately donated them to a fund for Khoja Twelver Shia mosques. Scientists, mathematicians and academics [ edit] . 1923, 4648. This new practice, which has been applied ever since in Pakistan,316Close was ostensibly a balanced precautionary measure against sectarian strife. On Rizvi see section 5.4, p. 158. Other issues raised by the Shia press in these years included renewed criticism of the local anjumans, which were accused of squandering Shia capital for majlis and mahfil instead of doing constructive work for the welfare of their respective communities,59Close and of the excessive habit of collecting donations (chanda) which had created a class of chanda-eaters.60Close, On 79 April 1961 the ITHS held its first annual session since 1956 when Hafiz Kifayat Husain had been elected chairman.61Close The latter had almost withdrawn from his leadership functions already one year later after a personal quarrel with the acting Secretary-General, Muzaffar Ali Shamsi,62Close but had been replaced only in early 1961.63Close His successor Major (retd.) There is no greater crime in Islam than apostasy, and an Islamic government can neither allow the preaching of kufr nor apostasy from Islam. See quotations from the report about a meeting of Sunni parties in Multan, 24 July 1967, in Razkr 30/32:1 (24 August 1967). babul hawaij shaheed | Karachi, On 19th Jan 2009, 15 years o | Flickr the act of worship must be clean of any corrupted worldly aims Sincerity (ikhls) is that spirit of worship in the presence of which an act can become so valuable that there is no measure for it, and in the absence of which an act becomes so mean that it is rendered completely worthless , Therefore sawb265Close for weeping and making others weep at majlis and mahfil and reward for the expenditure of wealth for them in the hereafter will only be obtained if such an act is free from the pollution of any corrupted (fsida) personal motives and is done only for obtaining the pleasure of God, the Prophet and the pure Imams. Najaf, Kazimain, Samarra, Mashhad and Karbala are witness that we can be killed but we cannot be obliterated. The only result of that meeting on 13 August in the presence of eight educational experts was the promise to form a commission of Shia and Sunni ulam to eliminate objectionable passages from schoolbooks and to prepare new textbooks for history.177Close This fell short of the demand for separate religious instructions. Proof of Islam and the Muslims. The income of a waqf can only be used according to its purpose173Close How is that to be achieved? He complained that they had been punished for their readiness to cooperate and for their principle of always seeking consensual solutions, whereas the SMC had sought uproar at any cost.405Close Mushtaq Husain, for his part, pointed to three essentials of the SMC that had been lacking both with the ITHS and the APSC during the twenty years of their existence, namely the ability to organise the strength of the qaum, to awaken the public and to imbue the awm with a spirit of sacrifice. According to Dihlavi the Boards recommendations were as follows: 1) There will be one textbook for dnyt with three parts: a) Akhlqyt, which will be prepared by Shia and Sunni ulam jointly and must be acceptable to both sects; b) Sunni dnyt; c) Shia dnyt. He became President of the JUP in January 1969. Thereafter he participated in dozens of munzart between Shia and Sunni ulam, becoming famous as the Muballigh-i Azam (Greatest Preacher). Razkr 31/4243:7 (1624 November 1968). Last year, nearly 400 were. Who are you favorite majalis reciters? A. Faisal Raza Abidi; Agha Shaukat Ali; Athar Ali (scientist) For the first time murdabd slogans were raised against both leaders in the heart of Lahore, which had been their stronghold for decades.392Close They were accused of only worrying about their leadership position, trying to keep the Shias ignorant like goats and sheep, and going to any extent in order to please the rulers. Translated from Razkr 29/3435:2 (18 September 1966). On some incidents in Dera Ismail Khan, Kot Addu, Mailsi and Peshawar on the 10 Muharram 1381H (23 June 1961) see Razkr 24/26:3. The relative calm on the sectarian front in the years from 1959 to 1962 had gone along with some curtailing of Shia religious life, too. Shamsi reacted by calling himself for a meeting of the Council on 23 October in the house of S. Muhammad Ali Zaidi in Lahore, sending invitations to Council members without even informing the Chairman. Masib is a terminus for the sufferings of the ahl al-bait, especially of the Imam Husain. The text quoted above contains perhaps the most honest explanation ever given by the TAS for its fierce opposition against Shia public religious ceremonies. In this way these doctrines and beliefs became gradually accepted, and the genuine doctrines of the Shia mazhab became hidden from sight 289Close, The book closed with a short account of the doctrines of the Shaikhiya on matters such as tafwz, omnipresence and omniscience of the Imams, etc.290Close With his new accusation, Dhakko had once more raised the stakes in the conflict between Shia orthodoxy and populism in Pakistan, pursuing his mission with stubborn self-righteousness.291Close Until the time of the second edition of Usl al-shara in 1972, rejoinders to the book had been written by Muhammad Hasnain Sabiqi,292Close Muhammad Bashir Ansari,293Close Mirza Yusuf Husain,294Close S. Muhammad Arif Naqvi,295Close and some other ulam.296Close Most radical in the rejection of Dhakkos views was Maulana Ansari. See section 4.1, p. 106. Speakers included Abd ul-Sattar Taunsavi, Muhammad Ali Jullundhri, Ghulamullah, Chaudhry Ghulam Rasul and Nur ul-Hasan Bukhari (ibid.). On the Raja of Mahmudabad see section 2.1, pp. On the other side, many articles in the Shia press from the late 1950s onwards deplored a rampant materialism and fast decline of interest in religion in their society, especially among the higher educated young generation, and appealed to the ulam to change their old-fashioned style of preaching in order to meet that challenge. the school of thought which believes in tafwz. According to Murtaza Pooya, only among the Khoja Twelver Shia community of Karachi (and Khoja migrants to Africa) this obligation has been observed fairly faithfully (, Interview with the author, 13 November 2000, Authors interview with Nusrat Ali Shahani (Lahore 21 January 2001), Interview with S. Iqbal Husain Kermani, Lahore 31 January 2001, Literally exaggeration, a terminus in Shiism for excessive veneration of the Imams; see, For a discussion of the above-mentioned questions of Shia doctrine and religious practice in Pakistan see, The founder of the Shaikhiya school of thought in Shiism (17531826); see, Maulana Kausar Niyazi (193494) was the pen-name of Hayat Khan, a long-time member of the JI and editor of the weeklies, The Shias of Pakistan: An Assertive and Beleaguered Minority, Sayyid Muhammad Dihlavi and his new Shia movement, Conflicts between orthodox ulam and popular preachers, Towards official acceptance of Shia demands, The Musharraf and Zardari Eras, 20002013, Archaeological Methodology and Techniques, Browse content in Language Teaching and Learning, Literary Studies (African American Literature), Literary Studies (Fiction, Novelists, and Prose Writers), Literary Studies (Postcolonial Literature), Musical Structures, Styles, and Techniques, Popular Beliefs and Controversial Knowledge, Browse content in Company and Commercial Law, Browse content in Constitutional and Administrative Law, Private International Law and Conflict of Laws, Browse content in Legal System and Practice, Browse content in Allied Health Professions, Browse content in Obstetrics and Gynaecology, Clinical Cytogenetics and Molecular Genetics, Browse content in Public Health and Epidemiology, Browse content in Science and Mathematics, Study and Communication Skills in Life Sciences, Study and Communication Skills in Chemistry, Browse content in Earth Sciences and Geography, Browse content in Engineering and Technology, Civil Engineering, Surveying, and Building, Environmental Science, Engineering, and Technology, Conservation of the Environment (Environmental Science), Environmentalist and Conservationist Organizations (Environmental Science), Environmentalist Thought and Ideology (Environmental Science), Management of Land and Natural Resources (Environmental Science), Natural Disasters (Environmental Science), Pollution and Threats to the Environment (Environmental Science), Social Impact of Environmental Issues (Environmental Science), Neuroendocrinology and Autonomic Nervous System, Psychology of Human-Technology Interaction, Psychology Professional Development and Training, Browse content in Business and Management, Information and Communication Technologies, Browse content in Criminology and Criminal Justice, International and Comparative Criminology, Agricultural, Environmental, and Natural Resource Economics, Teaching of Specific Groups and Special Educational Needs, Conservation of the Environment (Social Science), Environmentalist Thought and Ideology (Social Science), Pollution and Threats to the Environment (Social Science), Social Impact of Environmental Issues (Social Science), Browse content in Interdisciplinary Studies, Museums, Libraries, and Information Sciences, Browse content in Regional and Area Studies, Browse content in Research and Information, Developmental and Physical Disabilities Social Work, Human Behaviour and the Social Environment, International and Global Issues in Social Work, Social Work Research and Evidence-based Practice, Social Stratification, Inequality, and Mobility, https://doi.org/10.1093/acprof:oso/9780190240967.001.0001, https://doi.org/10.1093/acprof:oso/9780190240967.003.0004, Malik, Legitimizing IslamizationThe Case of the Council of Islamic Ideology in Pakistan, pp.