Alizeh Sohail

Islamization under Islamic and Secular Constitutions: The Case of Pakistan and Türkiye

Introduction

Islamization under islamic and secular constitutions: the case of pakistan and türkiye . Explore Islamization in Pakistan (Islamic constitution) and Türkiye (secular constitution). This study analyzes how constitutional frameworks shape distinct strategies for implementing religion.

Abstract

Sohail’s research focuses on the case studies of Pakistan and Türkiye in order to study the Islamization of majority Muslim countries with divergent constitutional frameworks. These frameworks heavily influence the strategies employed to instill the religion in each country. This study employs a mixed-methods approach to conclude that different paths are used to drive Islamization. Islamist parties in Pakistan debate the implementation of Islamic law and face resistance from secular elites; its constitution limits radical Islamization efforts at the legal and constitutional levels. Islamist parties in Türkiye, on the other hand, operate under a secular constitution and therefore focus on societal Islamization through popular support, Islamic education and influence; they chip at secularism using policies.

Review

Sohail’s research offers a timely and compelling comparative analysis of Islamization processes in two pivotal Muslim-majority countries, Pakistan and Türkiye. The study's central premise, that divergent constitutional frameworks profoundly shape the strategies employed for religious instillation, is both innovative and intellectually robust. By focusing on Pakistan's Islamic constitution and Türkiye's secular one, the research sets up a clear and insightful distinction that promises to illuminate the complex interplay between legal structures, political actors, and religious identity. The abstract indicates a mixed-methods approach, suggesting a comprehensive and triangulated investigation into these intricate dynamics. The core findings presented in the abstract highlight distinct pathways of Islamization. In Pakistan, the presence of an Islamic constitution frames the debate around implementing Islamic law, even amidst resistance from secular elites, which reportedly limits radical Islamization efforts at legal and constitutional levels. This suggests a negotiation within an already Islamized constitutional sphere. Conversely, Türkiye presents a fascinating counterpoint where Islamist parties, operating under a secular constitution, pivot towards societal Islamization. Their strategy, focusing on popular support, Islamic education, and influence, aims to incrementally erode secularism through policy-driven changes. This contrast effectively demonstrates how constitutional constraints, rather than halting Islamization, compel different strategic adaptations from Islamist movements. While the abstract provides a strong outline, the full paper would benefit from further elaboration on several fronts. A more detailed exposition of the "mixed-methods approach" would strengthen confidence in the conclusions, perhaps outlining specific qualitative and quantitative techniques employed. It would also be valuable to understand the nature and effectiveness of "resistance from secular elites" in Pakistan, and specific examples of policies used by Islamist parties in Türkiye to "chip at secularism." Exploring the temporal evolution of these strategies and the broader socio-political contexts influencing their success or failure would enrich the analysis. Overall, this research promises a significant contribution to our understanding of constitutionalism, secularism, and political Islam in diverse national settings.

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