Islam in Pakistan: Faith in Name or in Practice? by MS.sajjdalodhi

Nowadays, following Islam in Pakistan has become a major challenge. Although we proudly call ourselves Muslims, in reality, we are not practicing Islam in the true sense. We often just satisfy ourselves with the label of being Muslim, without truly living according to Islamic principles.
Islam in Pakistan: Faith in Name or in Practice?
Introduction
Pakistan was founded in 1947 with a clear ideological foundation: to create a homeland where Muslims could live according to the teachings of Islam. The words of Quaid-e-Azam Muhammad Ali Jinnah, “Pakistan not only means freedom and independence but the Muslim Ideology,” still echo in national memory. Yet, decades later, the question arises: Are we truly following Islam in our personal and collective lives, or have we merely confined it to slogans and rituals?
While Pakistan identifies itself as the “Islamic Republic,” the practical implementation of Islamic values—justice, honesty, equality, compassion, and accountability—remains weak. From government offices to markets, from homes to educational institutions, Islamic ethics often seem overshadowed by materialism, corruption, sectarianism, and social injustice.
This article aims to examine the gap between Islamic ideals and real-life practice in Pakistan, supported by examples, social statistics, and comparisons with other Muslim societies.
Historical and Ideological Background
At the time of independence, Pakistan’s founding vision was rooted in Islam. The Objectives Resolution (1949) declared that sovereignty belongs to Allah alone, and that the state’s authority shall be exercised as a sacred trust. In theory, this made Pakistan unique among post-colonial nations. However, over time, political instability, economic struggles, and power-driven leadership diluted the vision.
The Islamization policies under General Zia-ul-Haq in the 1980s brought visible religious reforms—Hudood Ordinances, Islamic banking, and madrasa expansion—but critics argue that they emphasized form over spirit. Instead of fostering justice, discipline, and honesty, the focus drifted toward symbolic acts and public religiosity.
Today, Pakistan remains a country where mosques are full, religious TV programs flourish, and Ramadan is celebrated with enthusiasm, yet social behavior often contradicts Islamic ethics—a paradox that requires serious introspection.
Understanding “True Islam”
Before assessing Pakistan’s situation, it’s essential to define what it means to “truly follow Islam.”
According to the Qur’an:
“O you who believe! Enter into Islam completely (Kaaffah)…” (Surah Al-Baqarah 2:208)
Islam is not just ritual worship (Salat, fasting, Hajj) but a complete way of life that governs economics, politics, morality, and social justice. Prophet Muhammad ﷺ said:
“The best among you are those who have the best manners and character.” (Bukhari)
Thus, true adherence to Islam requires sincerity, integrity, humility, compassion, justice, and service to others—not merely outward symbols

1. Nowadays, following Islam in Pakistan has become a
major challenge. Although we proudly call ourselves
Muslims, in reality, we are not practicing Islam in the
true sense. We often just satisfy ourselves with the
label of being Muslim, without truly living according
to Islamic principles.
Islam in Pakistan: Faith in Name or in Practice?
Introduction
Pakistan was founded in 1947 with a clear ideological
foundation: to create a homeland where Muslims could
live according to the teachings of Islam. The words of
Quaid-e-Azam Muhammad Ali Jinnah, “Pakistan not only
means freedom and independence but the Muslim
Ideology,” still echo in national memory. Yet, decades
later, the question arises: Are we truly following Islam in

2. our personal and collective lives, or have we merely
confined it to slogans and rituals?
While Pakistan identifies itself as the “Islamic Republic,”
the practical implementation of Islamic values—justice,
honesty, equality, compassion, and accountability—
remains weak. From government offices to markets, from
homes to educational institutions, Islamic ethics often seem
overshadowed by materialism, corruption, sectarianism,
and social injustice.
This article aims to examine the gap between Islamic
ideals and real-life practice in Pakistan, supported by
examples, social statistics, and comparisons with other
Muslim societies.
Historical and Ideological Background
At the time of independence, Pakistan’s founding vision
was rooted in Islam. The Objectives Resolution (1949)
declared that sovereignty belongs to Allah alone, and that
the state’s authority shall be exercised as a sacred trust. In
theory, this made Pakistan unique among post-colonial

3. nations. However, over time, political instability, economic
struggles, and power-driven leadership diluted the vision.
The Islamization policies under General Zia-ul-Haq in the
1980s brought visible religious reforms—Hudood
Ordinances, Islamic banking, and madrasa expansion—
but critics argue that they emphasized form over spirit.
Instead of fostering justice, discipline, and honesty, the
focus drifted toward symbolic acts and public religiosity.
Today, Pakistan remains a country where mosques are
full, religious TV programs flourish, and Ramadan is
celebrated with enthusiasm, yet social behavior often
contradicts Islamic ethics —a paradox that requires serious
introspection.
Understanding “True Islam”
Before assessing Pakistan’s situation, it’s essential to
define what it means to “truly follow Islam.”
According to the Qur’an:
“O you who believe! Enter into Islam completely (Kaaffah)
…” (Surah Al-Baqarah 2:208)

4. Islam is not just ritual worship (Salat, fasting, Hajj) but a
complete way of life that governs economics, politics,
morality, and social justice. Prophet Muhammad ﷺ said:
“The best among you are those who have the best manners
and character.” (Bukhari)
Thus, true adherence to Islam requires sincerity, integrity,
humility, compassion, justice, and service to others—not
merely outward symbols of faith.
Current Religious Landscape in Pakistan
Pakistan is one of the most religiously observant nations in
the Muslim world. Surveys by Pew Research Center (2020)
and Gallup Pakistan (2022) show that:
Around 96% of Pakistanis identify as Muslim.
Nearly 80% pray daily, and over 90% fast in
Ramadan .
Yet, only around 20–25% report regularly helping the
poor beyond zakat or engaging in voluntary social
work.

5. About 60% believe corruption, dishonesty, and
injustice are widespread even among those who claim
to be religious.
These figures highlight a paradox: high ritual religiosity
but low ethical and social practice.
The Appearance of Faith vs. Spirit of Faith
In Pakistani society , religion is often used as an identity
marker rather than a moral compass. For instance:
A person may appear devout—praying, fasting,
performing Hajj—but might still engage in dishonest
trade practices, bribery, or social discrimination.
Political leaders invoke Islam in speeches, yet public
policies frequently contradict Islamic justice
principles.
Many citizens consider Islamic rules binding only in
personal life (like diet or dress) but ignore them in
business ethics, governance, and public conduct.
The Qur’an condemns this duality:
“Do you order righteousness of the people and forget
yourselves?” (Surah Al-Baqarah 2:44)

6. This verse directly reflects the moral inconsistency in many
parts of Pakistani society today.
Examples from Daily Life
1.Corruption:
Transparency International’s 2023 report ranks
Pakistan 133rd out of 180 countries on the Corruption
Perception Index. Islam explicitly prohibits bribery
(“The one who gives and takes bribes will go to Hell,”
—Tirmidhi), yet bribery remains normalized.
2.Justice and Law:
The Prophet ﷺ said: “Even if my daughter Fatimah
were to steal, I would cut off her hand.” (Bukhari)
In contrast, Pakistan’s justice system often favors the
rich and powerful, violating the Quranic principle of
“Adl” (justice).
3.Social Inequality:
Islam stresses equality—“The best of you in the sight
of Allah is the most righteous” (49:13)—yet class and
caste-based divisions are deeply rooted in Pakistani
culture.

7. 4.Women’s Rights:
Despite Islam’s clear teachings on women’s dignity,
domestic violence and workplace discrimination
remain prevalent.
These examples show that Pakistan’s crisis is moral and
ethical, not merely economic or political.
Statistical Overview: Who Truly Follows Islam?
Category Description
Estimated % of
Adult Population
Practicing Muslims
(Spirit + Ritual)
Observe prayers,
honesty, charity,
respect others, avoid
corruption
10–15%
Ritual Muslims
(Form only)
Perform
prayers/fasting but
neglect ethics/social
justice
60–65%
Nominal Muslims
(Identity only)
Identify as Muslim
but rarely practice
15–20%

8. Quantifying faith is complex, but social research gives
insights. Based on aggregated data from Gallup Pakistan,
Pew Research, and Pakistan Social Survey , we can
roughly categorize:
This implies that only around 10–15% of Pakistan’s
Muslims can be described as truly practicing Islam in both
spirit and action.
Comparative Perspective
When compared with other Muslim-majority countries:
Malaysia and Indonesia rank higher in terms of social
discipline, honesty, and civic responsibility.
Turkey combines religious identity with modern
governance and education.
Pakistan , despite its religious zeal, often ranks lower
in global indices of justice, education, and human
development.
For example:
The World Justice Project (2023) ranks Pakistan 129th
out of 142 on “Rule of Law.”

9. In the Human Development Index (UNDP 2023),
Pakistan stands at 164th , behind Bangladesh and Iran.
This shows that Islamic values are stronger in social ethics
in some non-Arab Muslim countries , whereas in Pakistan,
Islam is more visible in culture and rhetoric than in public
morality.
Reasons for the Decline in True Practice
1.Lack of Islamic Education (Tarbiyah):
Education focuses more on rote learning than moral
development. Students memorize religious facts but
rarely internalize ethics.
2.Cultural Over Religious Influence:
Many traditions—dowry, caste prejudice, gender
inequality—are cultural, not Islamic, yet deeply
embedded.
3.Hypocrisy and Social Pressure:
Religion is sometimes practiced for reputation, not
conviction. The Qur’an warns against hypocrisy
(Munafiqat).

10. 4.Political Exploitation of Religion:
Islam is used for political legitimacy rather than
genuine reform.
5.Economic Struggles:
Poverty and unemployment push people toward
unethical survival tactics, undermining moral
integrity.
6.Lack of Accountability:
Weak governance and justice systems create an
environment where wrongdoing goes unpunished.
Impact on Society
The absence of true Islamic practice has produced severe
consequences:
Moral decay: Dishonesty and selfishness have
replaced sincerity and cooperation.
Social division: Sectarianism and intolerance weaken
national unity.
Loss of trust: People doubt institutions, religious
leaders, and even each other.

11. Youth disillusionment: Many young Pakistanis feel
religion is preached but not practiced by elders.
Voices of Reform
Many scholars and thinkers are calling for a return to
Islam’s ethical essence.
Dr. Muhammad Iqbal emphasized “Deen should guide
politics, not be used by it.”
Edhi Foundation exemplified Islam through service to
humanity, not mere rituals.
Allama Shabbir Ahmed Usmani and Maulana
Maududi both stressed the unity of worship and social
responsibility.
These examples show that true Islam means transforming
society , not just performing rituals.
The Way Forward
1.Reform in Education:
Integrate Akhlaqiyat (ethics) and Seerah in all levels
of schooling.

12. 2.Transparent Governance:
Apply Islamic principles of justice, accountability, and
merit.
3.Religious Reorientation:
Encourage scholars to preach ethics, honesty, and
compassion—not just rituals.
4.Community Action:
Promote neighborhood-level charity, social welfare,
and volunteerism.
5.Media Responsibility:
Showcase real Islamic values—service, tolerance, and
justice—instead of only ceremonies.
Conclusion
Pakistan stands at a moral crossroads. While the nation
identifies as Muslim and publicly expresses religious
devotion, the spirit of Islam—truth, compassion, justice,
and integrity—is fading from everyday life. We recite the
Qur’an but rarely apply it; we pray for blessings but
ignore our duties to others.

13. If even half of Pakistan’s Muslims began to truly live by
Islamic principles—being honest in business, just in
authority, kind in behavior—the nation’s economic,
political, and social crises could be transformed within a
generation.
The Qur’an promises:
“Indeed, Allah will not change the condition of a people
until they change what is in themselves.” (13:11)
Thus, the revival of Pakistan lies not in slogans or reforms
alone but in each individual rediscovering Islam as a
complete moral system, not just a cultural identity. Only
then can Pakistan fulfill its founding dream—a state where
Islam is not only professed but practiced in its purest, most
humane form .