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Ideology of Pakistan Justice DR Munir Ahmad PDF
Ideology of Pakistan Justice DR Munir Ahmad PDF
Ideology of Pakistan
By
JUSTICE ® DR. MUNIR AHMAD MUGHAL
August 19, 2011
http://ssrn.com/author=1697634
اﻟرﺣﯾم
ِ ِ ﻣن ﱠ ﺑﺳ ْ م ِ ﷲ ﱠ ِ ﱠ
ِ َ ْ اﻟرﺣ ِ
IDEOLOGY OF PAKISTAN
[Justice ® Dr. Munir Ahmad Mughal]
Table of Contents
Table of Contents 2
Ideology of Pakistan 10
Foreword 10
ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم 11
THE BACKGROUND 11
What is a Relegion? 11
A Religion is the way of life prescribed by the Creator of all including the whole
universe. This way is the straight path revealed by Allah Almighty on His
Prophets and Messengers since the beginning of sending human beings on this
earth. Thus it is the Law of God, the Guidance given by God, the Rule of
Conduct to be followed. First Prophet was Hadrat Adam ( )ﻋﻠﯾہ اﻟﺳﻼمand the last
Hadrat Muhammad the Messenger of Allah 11
()ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠم. 11
What is a social order? 11
Principle of extensiveness 12
Groups and networks 12
Status groups 13
Values and norms 13
Power and authority 14
Spontaneous order 14
Social honor 14
Attainment of social order 15
From where the ideology of Pakistan stems? 16
Evolutionary Process 16
From where Pakistan took shape? 16
What provided a base to it? 16
How the Muslim awakening started in the sub-continent? 16
Who provided the philosophical explanation? 16
Who translated it into a political reality? 16
Who gave it a legal sanction? 16
What is a nation in the modern sense? 17
What is the basis of Muslims of South Asia to be a nation distinct of
Hindus? 17
What is the benefit to be a distinct nation? 17
Who was al-Biruni and What he had said? 18
Ideology of Pakistan -3- Justice ® Dr. Munir Ahmad Mughal
What Quaid-i-Azam Muhammad Ali Jinnah ( )رﺣﻤۃ ﷲ ﻋﻠﯿہhad said in his
historical speech at Lahore a day earlier to passing of the Lahore
Resolution which later own became Popular as Pakistan Resolution? 19
What was Bahkti Movement and why it was started? 19
What was the folly of Akbar and what was its adverse effect on
Muslim Ideology and what was the Role of Hadrat Imam Rabbani
Muajaddid Alf Thani ( )رﺣﻤۃ ﷲ ﻋﻠﯿہin rooting out that adverse effect with
success? 20
What lies at the root of the problem? Why Hindus and Muslims living
in the same land could become one nation? 20
What is territorial nationalism? How it came to India ? Who brought
it? What were its disadvantages to the Muslims? 21
What is British Political System? If it is democratic why Muslims
avoided it when it is said that Islam is in all its fields respecting the
voice of majority? Why the Muslims of India refused to go the British
way? What was the main point of difference? 21
When did the Muslims of India finallay abandoned the idea of
federalism and defined a separate homeland as their final goal? 21
What is an Ideology ? 22
What is Ideology of Pakistan ? 22
EVOLUTION OF ‘TWO NATION THEORY’ 22
What inspired conversion to Islam, the sword or the equality and
social Justice? 23
How the British came to India and why the empire that welcomed the
arrival of them was overturned by them? 23
Role of Sir Sayyid Ahmad Khan in awakening and guiding Muslims of
India 24
What was Aligarh Movement? 24
When Indian National Confgress was founded and with what
objectives? 24
What is the difference between a community and a nation? Are
Hindus and Muslims two communities or two nations? 24
What was Hindi- Urdu Controversy and what was its effect on Indian
Politics? 25
Role of Hindus, Muslims and the British in ruling India? 25
All India Congress 25
The Division of Bengal 26
Swadeshi Movement 26
Foundation 27
When All India Muslim League was founded and with What
Objectives? 27
Ideology of Pakistan -4- Justice ® Dr. Munir Ahmad Mughal
What was the manifesto of Muslim League? Who was its first President? Who
were the first office bearers? What was the term of their appointment? 27
Government of India Act 1909 27
What is the Lucknow Pact 29
When Muhammad Ali Jinnah left Congress and joined Muslim League and How
he played his role in the Indian Politics? 29
Role of Mr. Jinnah in bringing the rivals on one table 29
Why,when,how, where Lucknow Pact came into existence and what it
demanded? 30
What were the main clauses of the Lucknow Pact 30
What is electorate and what is joint and separate electorate and what
are there merits and demerits? 31
Jallianwala Bagh massacre 31
India during World War I 32
The Defence of India Act, 1915
32
It was a draconian law that curbed the liberties and rights of the Indians on one
pretext or other and they were left to no remedy in certain cases. 32
The search for a solution 32
The search for a solution 33
After the war 33
Post-war developments 34
Rowlatt Committee 34
Rowlatt Act, 1919 34
Prelude to the massacre 34
The massacre 35
Demonstration at Gujranwala 37
Reaction 37
Non-Cooperation Movement of 1920 38
Background 38
Role of Moham Das Karamchand Gandhi and Muhammad Ali Jinnah 38
Government of India Act, 1919 38
Reception in India 39
Lord Hunter appointed Inquiry Officer in Jallianwala Bagh Incident
who submitted his report against General Dyer 39
What is Sawaraj? 40
What was Montague- Chelmsford Report and what it suggested to british
Government in respect of India? 40
What is khilafat Movement? 40
Ottoman Caliphate 40
Role of Jamaluddin Afghani 41
Role of Maulana Mahmud Hasan ()رﺣﻤۃ ﷲ ﻋﻠﯿہ 41
Partitioning of the Ottomon Empire 41
Ideology of Pakistan -5- Justice ® Dr. Munir Ahmad Mughal
Role of Mustafa Kamal Pasha Ataturk 41
Role of Maulana Muhammad Ali Jauhar 41
Collapse42
What was the Nehru Report? 43
Right of Indians to Draft their Own Constitution 43
Lead-up to the Nehru Report 43
The Nehru Report 44
Muslim League’s Reaction to the Nehru Report 45
The Fourteen Points of Jinnah were: 45
Reactions 46
Importance 46
Simon Commission 46
Background 46
Protest against Simon Commission and death of Lala Lajpat Rai 47
Aftermath 47
Members of the Commission 48
Allahabad Address 48
Government of India Act 1935 49
The Working of the Act 51
Proceedings 52
The statement 53
Pakistan Resolution in the Sindh Assembly 53
Commemoration 53
Campaign for Pakistan-Lahore Resolution 1940 54
Last attempt to reach a single state solution failed in 1944 54
Quaid-e-Azam 54
Cripps’ mission 54
Background 55
Debate over cooperation or protest 55
Failure of the mission 55
Quit India Movement 56
1946 Cabinet Mission to India 56
Purpose and proposals 57
Plan of May 16 57
Plan of June 16 57
Reactions and acceptance 58
Formation of a government 59
Coalition and breakdown 59
Annexure 1 76
Speeches of Quid-i-Azam ()رﺣﻣۃ ﷲ ﻋﻠﯾہ 76
Mr. Jinnah’s presidential address to the Constituent Assembly of Pakistan - 76
Ideology of Pakistan -6- Justice ® Dr. Munir Ahmad Mughal
August 11, 1947 76
Transfer of the Power JUNE 3 (1947) 79
Reminiscences of early days 81
The first President of Constitutional Assembly (11th Aug 1947) 82
On proposing toast for H.M the King (13th Aug 1947) 85
Inauguration of Pakistan Constituent Assembly (14th Aug 1947) 86
The first Eid in Pakistan (18th Aug 1947) 87
KARACHI—A CITY WITH BRIGHT FUTURE 87
TOWARDS RAPID INDUSTRIALIZATION 89
A CALL TO DUTY 90
EID-UL-AZHA A SYMBOL OF ISLAMIC SPIRIT OF SACRIFICE 92
THE TASKS AHEAD 93
PROTECTION OF MINORITIES 95
(URDU PART ) 97
REORIENTATION OF EDUCATION 97
PAKISTAN AND AFGHANISTAN TWO SISTER NATIONS 98
SERVICE BEFORE SELF 99
PROTECT HINDU NEIGHBOURS A CALL TO MUSLIMS 99
ON PAKISTAN-BURMA RELATIONS 100
STRONG DEFENCE A BULWARK AGAINST AGGRESSION 101
REHABILITATION OF REFUGEES 102
ON CEYLON’S INDEPENDENCE 102
NEW ERA OF PROGRESS FOR BALUCHISTAN 103
PAKISTAN AND HER PEOPLE-I 107
SELFLESS DEVOTION TO DUTY 109
PAKISTAN AND HER PEOPLE-II 110
PAKISTAN AND USA : EQUAL PARTNERS IN DEFENCE OF DEMOCRACY 112
ON SPIRITUAL AND SENTIMENTAL TIES WITH TURKEY 113
PAKISTAN RED CROSS SOCIETY AN ENTERPRISE IN THE SERVICE OF
HUMANITY 114
THE MARTIAL SPIRIT OF EAST PAKISTAN 119
NATIONAL CONSOLIDATION 119
STUDENTS’ ROLE IN NATION BUILDING 125
DO YOUR DUTY AS SERVANTS ADVICE TO OFFICERS 129
ON NEED OF MEDICAL RELIEF 131
DEVELOPMENT OF CHITTAGONG PORT 131
FAREWELL MESSAGE TO East Pakistan 134
ECONOMIC FEASIBILITY OF PAKISTAN 136
COMMON IDEALS OF PAKISTAN AND FRANCE 137
RESPONSIBILITIES OF THE YOUTH 138
Ideology of Pakistan -7- Justice ® Dr. Munir Ahmad Mughal
IMPORTANCE OF PHYSICAL CULTURE 140
STRONG AIR FORCE SHIELD AGAINST AGGRESSION 141
HISTORIC ROLE OF 3RD ARMOURED BRIGADE 141
ADMINISTRATION MUST BE IMPARTIAL ADVICE TO GOVERNMENT
SERVANTS 142
ESSENTIAL QUALITIES OF A REGIMENT 144
THE FRONTIER POLICY OF PAKISTAN 144
EDUCATIONAL PROGRESS OF FRONTIER PROVINCE 146
THE COMMERCIAL POLICY OF PAKISTAN 148
BE A FORCE OF PEACE ADVICE TO ATHLETES 153
PAKISTAN AND AFGHANISTAN BOUND BY AGE-OLD LINKS 154
CONSTITUTIONAL POSITION OF BALUCHISTAN 155
RESPONSIBILITIES OF THE DEFENCE FORCES 156
PROVINCIALISM: A CURSE 157
THE STATE BANK OF PAKISTAN: A SYMBOL OF OUR SOVEREIGNTY 159
Eid GREETINGS TO THE MUSLIM WORLD 161
Annexure 1 163
Mithaq-i-Madinah 163
Article 1. Constitutional Document 163
Article 2. Constitutional Subjects of the State 163
Article 3. Formation of the Constitutional Nationality 163
Article 4. Validation and Enforcement of the former tribal laws of blood money
for the emigrant Quraysh 163
Article 5. Validation of the former laws of blood money for Banu ‘Auf 164
Article 6. Validation of the former laws of blood money for Banu Harith 164
Article 8. Validation of the former laws of blood money for Banu Jusham 164
Article 9. Validation of the former laws of blood money for Banu Najjar 164
Article 10. Validation of the former laws of blood money for Banu Amr 164
Article 11. Validation of the former laws of blood money for Banu Nabit 165
Article 12. Validation of the former laws of blood money for Banu Aws 165
Article 13. Indiscriminate rule of law and justice for all the communities. 165
Article 14. Prohibition of relaxation in execution of law. 165
Article 15. Prohibition of Unjust favouritism 165
Article 16. Collective resistance against injustice, tyranny and mischief 165
Article 17. Prohibition of killing of a Muslim by a Muslim 165
Article 18. Guarantee of equal right of life protection for all the Muslims 165
Article 19. Distinctive identity of the Muslims against other constitutional
communities. 166
Article 20. Non-Muslim minorities (Jews) have the same right of life protection
(like Muslims) 166
Ideology of Pakistan -8- Justice ® Dr. Munir Ahmad Mughal
Article 21. Guarantee of peace and security for all the Muslims bases on
equality and justice. 166
Article 22. Law of relief for war allies 166
Article 23. Law of vengeance for the Muslims in case bloodshed in the way of
Allah 166
Article 24. Islam is the best code of life 166
Article 25. Prohibition of providing security of life and property to the enemy 166
Article 26. Execution of the law of retaliation for a Muslim murder. 166
Article 27. No protection or concession for the doer of mischief and subversion
against the constitution. 167
Article 28. The final and absolute authority in the disputes vests in almighty
Allah and Hadrat Muhammad (Peace and Blessings of Allah be upon him). 167
Article 29. Proportionate liability of non-Muslim citizens (the Jews) in bearing
the war expenses. 167
Article 30. Guarantee of freedom of religion for both the Muslims and non-
Muslim minorities (the Jews) 167
Article 31. Equality of rights for the Jews of Banu Najjar with the Jews of Banu
Awf. 167
Article 32. Equality of rights for the Jews of Banu Harith with the Jews of Banu
Awf 167
Article 33. Equality of rights for the Jews of Banu Sa’ida with the Jews of Banu
Awf 167
Article 34. Equality of rights for the Jews of Banu Jusham with the Jews of
Banu Awf 168
Article 35. Equality of rights for the Jews of Banu Aws with the Jews of Banu
Awf 168
Article 36. Equality of rights for the Jews of Banu Tha’laba with the Jews of
Banu Awf 168
Article 37. Equality of rights for Jafna, the branch of Banu Tha’laba, with the
Jews of Banu Awf 168
Article 38. Equality of rights for the Jews of Banu Shutayba with the Jews of
Banu Awf 168
Article 39. Equality of rights for all the associates of the tribe Tha’laba 168
Article 40. Equality of rights for all branches of the Jews 168
Article 41. Final command and authority in military expeditions vests in the
prophet Muhammad (Peace and Blessings of Allah be upon him). 168
Article 42. No exception from the law of retaliation 169
Article 43. Responsibility of Unlawful Killing 169
Article 44. Separate liability of war expenses 169
Article 45. Compulsory mutual help to one another in case of war. 169
Article 46. Mutual consultation and honourable dealing 169
Article 47. Law of prohibition of treachery and help of the oppressed 169
Ideology of Pakistan -9- Justice ® Dr. Munir Ahmad Mughal
Article 48. The Jews (non-Muslim minorities) shall also extend financial support
to the state during the war period. 169
Article 49. Prohibition of Fighting and bloodshed among the various
communities of the state. 169
Article 50. Equal right of life protection shall be granted to everyone , who has
been given the constitutional shelter. 169
Article 51. Law of shelter for the women 170
Article 52. Authority of Allah and the prophet Muhammad (Peace and Blessings
of Allah be upon him) shall be final and absolute authority in all disputes
instigating any quarrel. 170
Article 53. No refuge for the enemies of the state nor for their allies. 170
Article 54. Joint responsibility of defense in case of an attack on the state. 170
Article 55. Incumbency of observance of the treaty of peace for every ally. 170
Article 56. No treaty shall suspend or negate the responsibility of the protection
of Din. 170
Article 57. Every party to treaty shall be responsible for the defence of its facing
direction. 170
Article 58. The basic constituent members of this document and their
associates shall possess the equal constitutional status. 170
Article 59. No party shall have any right of violation of the constitution. 171
Article 60. Favour of Almighty Allah will be subject to the observance of the
constitution.. 171
Article 61. No traitor or oppressor shall have the right of protection under this
document. 171
Article 63. Allah and his Prophet Muhammad (Peace and Blessings of Allah be
upon him) are the protectors of the peaceful citizens of Madinah who abide by
the constitution. 171
Annexure 2 171
The last sermon of the Allah’s Messenger (Peace and blessings of
Allah be upon him) 171
Annexure 3 174
Council of Islamic Ideology 174
Functions 182
Annexure 4 183
The National anthem 183
Ideology of Pakistan -10- Justice ® Dr. Munir Ahmad Mughal
ِﯾم
ِ اﻟرﺣ
اﻟرﺣﻣن ﱠ ِ ﺑﺳم ﱠ
ِ َ ْ ﷲ ﱠ ِْ ِ
Ideology of Pakistan
Foreword
A book is written to add something to the knowledge of the reader. Hence a writer is to
discharge this responsibility responsibly. The soul of every useful information is its
truthfulness. The whole grace and beauty reflects and attracts when there is truthfulness
within and without. It is the collection of the true data that is needed all the times and that
remains established. To find the truth is not an easy job but it can be found. Sincerity is the
condition precedent to have access to it. Patience perseverance is the instrumentality to
reach to it. Constant labour pursuit is required throughout the process. In this book a
humble attempt has been made to state as to what was the idea, the thought, the concern,
on which the eyes of the Indian Muslims were focused and they made it their goal and then
under the leadership of Hadrat Quaid-i-Azam Muhammad Ali Jinnah realized it actually.
How tht idea cropped up, what were the hurdles, how those were crossed, and what was
cementing force throughout the movement?
Millions of Muslims, men and women, laid their lives, lost their honour and left behind
their properties and migrated to the achieve a piece of land wherein they were to lead their
lives according to the Holy Qur’an and Sunnah of the Messenger of Allah ( وآﻟہ ٖ ِ َ ﻋﻠﯿہ َﱠ
ِ ۡ َ ُﺻﻠﯽ ﷲ
وﺳﻠﻢﱠ
َ َ ). They forenamed their cherished land as Pakistan.
Our enemies neither liked at that moment nor like now nor they would like in future that
we must remain united to tell to the world that we are a nation fully competent to play our
role in the comity of nations whreby rule of law will prevail and that we are a people who
can best serve the creation of God in the light of the Holy Qur’an and Sunnah. We are not
against success and progress, science and knowledge, cooperation and coordination
whereby welfare and dignity of mankind throughout the world is achieved. The Messsage
of the Holy Qur’an is for the whole mankind. It is universal in nature. It is for the well
being of all the people. It guarantees the fundamental human rights. It takes care of both
the worlds. It is a message of peace, mercy and blessing open till the last breath for every
human being to embrace in its fold. It prohibits coercion in the matter of Religion and
protects the rights of the people of all other religions. Any one who violates its principle it
takes lawful, proper and accurate action. `Adl and Taqwa (justice and good conduct) are its
basic principles in all walks of life. The most honured is he who is the most pious. Its
approach is reasonable, simple and easy in all human affairs. The role model is the life of
the Last Messenger of Allah ()ﺻﻠﯽ ﷲ ﻋﻠﯿہ و آ ﻟہ وﺳﻠﻢ. People in Pakistan are doing a lot to
create awareness about ideology of Pakistan at their respective levels both publicly and
privately but credit goes to the Nazariya-i-Pakistan Trust for having left no stone unturned
to disseminate this ideology from one corner of the country to the other. May Allah
Almighty bless Mr. Majid Nizami for his constant efforts and bless him with health and
long life. His colleagues in general and Mr. RAfiq Ahmad (Former Vice Chancellor) in
particular deserve high appreciation for their day and night workin g for the cause of NPT.
People love them, students respect them, and they are remembered in a noble way. May
Allah Almighty bless them all.
Justice (R) Dr. Munir Ahmad Mughal
125-B, Judicial Colony, Lahore.
Ideology of Pakistan -11- Justice ® Dr. Munir Ahmad Mughal
ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم
THE BACKGROUND
Geographically the globe is divided into Continents and subcontinents. Again there
are countries having provinces, divisions, districts, subdivisions, Towns, villages,
estates, fields, squares, hectres, kanalas, marlas, meters, yards, inches,
millimeters. Thus every part of land has been measured and is fully recorded as to
its location and nature. The affairs of the globe are run by human beings. Rules of
conduct may be different but they are there and the governance, good or bad, is
self evident.
History records the past events.
Indian sub-continent was one such area, where on the 14th of August, 1947
Pakistan came on the world map as an independent state. [Al-hamdu lillahi rabbil-
‘alamin.].
Many nations lived in Indian sub-continent.
What is a Relegion?
A Religion is the way of life prescribed by the Creator of all including the whole
universe. This way is the straight path revealed by Allah Almighty on His Prophets
and Messengers since the beginning of sending human beings on this earth. Thus
it is the Law of God, the Guidance given by God, the Rule of Conduct to be
followed. First Prophet was Hadrat Adam ( )ﻋﻠﯾہ اﻟﺳﻼمand the last Hadrat
Muhammad the Messenger of Allah
Social order is a concept used in sociology, history and other social Sciences. It
refers to a set of linked social structures, social institutions and social
practices which conserve, maintain and enforce "normal" ways of relating and
behaving. 1
1
<http://en.wikipedia.org/wiki/Social_order> visited on 19-8-2010 downloaded at 3.26 PM.
Ideology of Pakistan -12- Justice ® Dr. Munir Ahmad Mughal
Social order is distinct from "order in society" with which it should not be
confused. In this way, a society might be chaotic and dysfunctional but there is still
a social order in a sheer sociological sense.
The issue of social order, how and why it is that social orders exists at all, is
historically central to sociology. Thomas Hobbes is recognized as the first to
clearly formulate the problem, to answer which he conceived the notion of a social
contract. Social theorists(such as Karl Marx, Émile Durkheim, Talcott Parsons,
and Jürgen Habermas) have proposed different explanations for what a social
order consists of, and what its real basis is.
For Marx, it is the relations of production or economic structure which is the basis
of a social order.
Principle of extensiveness
Another key factor concerning social order is the principle of extensiveness. This
states the more norms and the more important the norms are to a society, the
better these norms tie and hold together the group as a whole.
A good example of this is smaller religions based around the U.S., such as
the Amish. Many Amish live together in communities and because they share the
same religion and values, it is easier for them to succeed in upholding their religion
and views because their way of life is the norm for their community.
that of the whole society. There are networks and ties between groups as well as
inside of each of the groups that create social order.
Some people belong to more than one group, which sometimes causes conflict.
The individual may encounter a situation in which he or she has to choose one
group over the another. Many who have studied these groups believe that it is
necessary to have ties between groups to strengthen the society as a whole and
to promote pride within each group. Others believe that it is best to have stronger
ties within a group so that social norms and values are reinforced.
Status groups
One example of this hierarchy is the prestige of a school teacher compared to that
of a garbage man.
A certain lifestyle usually distinguishes the members of different status groups. For
example, around the holidays a Jewish family may celebrate Hanukkah while a
Christian family may celebrate Christmas. Other cultural differences such as
language and cultural rituals identify members of different status groups.
Inside of a status group there are more, smaller groups. For instance, one can
belong to a status group based on one's race and a social class based on financial
ranking. This may cause strife for the individual in this situation when he or she
feels they must choose to side with either their status group or their social class.
For example, a wealthy African American man who feels he has to take a side on
an issue on which the opinions of poor African Americans and wealthy white
Americans are divided, and finds his class and status group opposed.
Values can be defined as "internal criteria for evaluation". Values are also split into
two categories, there are individual values, which pertains to something that we
2
Sociology: Tenth Edition by Rodney Stark, 114
Ideology of Pakistan -14- Justice ® Dr. Munir Ahmad Mughal
think has worth and then there are social values. Social values are our desires
modified according to ethical principles or according to the group we associate
with: friends, family, or co-workers. Norms tell us what people ought to do in a
given situation. Unlike values, norms are enforced externally - or outside of
oneself. A society as a whole determines norms, and they can be passed down
from generation to generation.
In societies, those who hold positions of power and authority are among the upper
class. Norms differ for each class because the members of each class were raised
differently and hold different sets of values. Tension can form, therefore, between
the upper class and lower class when laws and rules are put in place that do not
conform to the values of both classes.
Spontaneous order
Social honor
Ideology of Pakistan -15- Justice ® Dr. Munir Ahmad Mughal
There are currently two different theories that explain and attempt to account for
social order.
The first theory is "order results from a large number of independent decisions to
transfer individual rights and liberties to a coercive state in return for its guarantee
of security for persons and their property, as well as its establishment of
mechanisms to resolve disputes." as stated in Theories of Social Order by Hechter
and Horne.
The next theory is that "the ultimate source of social order as residing not in
external controls but in a concordance of specific values and norms that
individuals somehow have managed to internalize." also stated in Theories of
Social Order by Hechter and Horne.
Both the arguments for how social order is attained are very different.
3
JSTOR: Accessing JSTOR
Joseph R. Gusfield (1986), Symbolic crusade: status politics and the American temperance
movement, p. 14
Ideology of Pakistan -16- Justice ® Dr. Munir Ahmad Mughal
The other argues that it can only be attained when the individual willingly follows
norms and values that they have grown accustomed to and internalised.
The ideology of Pakistan stems from the instinct of the Muslim community of South
Asia to maintain their individuality by resisting all attempts by the Hindu society to
absorb it. Muslims of South Asia believe that Islam and Hinduism are not only two
religions, but also two social orders that have given birth to two distinct cultures
with no similarities. A deep study of the history of this land proves that the
differences between Hindus and Muslims were not confined to the struggle for
political supremacy, but were also manifested in the clash of two social orders.
Despite living together for more than a thousand years, they continued to develop
different cultures and traditions. Their eating habits, music, architecture and script,
are all poles apart. Even the language they speak and the dresses they wear are
entirely different.
Evolutionary Process
From where Pakistan took shape?
What provided a base to it?
How the Muslim awakening started in the sub-
continent?
Who provided the philosophical explanation?
Who translated it into a political reality?
Who gave it a legal sanction?
The ideology of Pakistan took shape through an evolutionary process. Historical
experience provided the base.
4
<Social Order, Wikipedia> visited on 19-8-2011.
Ideology of Pakistan -17- Justice ® Dr. Munir Ahmad Mughal
Sir Syed Ahmad Khan’s timely protest on every Hindu trick against Muslims
brought Muslim self-awakening.
Allama Dr. Muhammad Iqbal provided the philosophical explanation.
Quaid-i-Azam Muhammad Ali Jinnah translated it into a political reality.
The Constituent Assembly of Pakistan, by passing Objectives Resolution in March
1949, gave it legal sanction.
It was due to the realization of Muslims of South Asia that they are different from
the Hindus that they demanded separate electorates. When they realized that their
future in a ‘Democratic India’ dominated by Hindu majority was not safe; they put
forward their demand for a separate state.
The Religion before Allah is Islam (submission to His Will): nor did the people of the Book dissent
therefrom except through envy of Each other, after knowledge had come to them. but if any deny the Signs of
Allah, Allah is swift In calling to account.
[3:19]
The Holy Qur’an also says:
If anyone desires a Religion other than Islam (submission to Allah., never will it be accepted of him; and In
the Hereafter He will be In the ranks of those who have lost (All spiritual good).
[3:85]
Let there be no compulsion In religion: truth stands out Clear from error: Whoever rejects evil and believes
In Allah hath grasped the Most trustworthy hand-hold, that never breaks. and Allah heareth and knoweth all
things.
[2:256]
Once the companions of the Messenger of Allah ( )ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠمasked: O the
Messenger of Allah ( )ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠمWhat is al-Din? He ()ﺻﻠﯽ ﷲ ﻋﻠﯾہ وﺳﻠم
replied: Din is seeking welfare and well being. It was again asked: Whose Welfare
and well being? He ( )ﺻﻠﯽ ﷲ ﻋﻠﯾہ وﺳﻠمreplied: Of Allah, of the Messenger of Allah
( )ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠمand of all who are submissive to Allah Almighty (i.e. Muslimin).
At some other occasion the Companions of the Messenger of Allah ( ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ
)وﺳﻠمasked: O the Messenger of Allah ( )ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠمWhat is al-Din? He )ﺻﻠﯽ
( ﷲ ﻋﻠﯾہ وﺳﻠمreplied: Al-Din is all in all ease (and convenience).
5
<Wikipedia, the free encyclopedia> ,visited on 19-8-2011 at 9.10 PM
6
Robinson Francis (2010) Islam in Sout Asia:Oxfor Biographies Online research Guide, osfor Unirsity
Press., p.10
Ideology of Pakistan -19- Justice ® Dr. Munir Ahmad Mughal
What was the folly of Akbar and what was its adverse
effect on Muslim Ideology and what was the Role of
Hadrat Imam Rabbani Muajaddid Alf Thani )رﺣﻤۃ ﷲ
( ﻋﻠﯿہin rooting out that adverse effect with success?
Akbar’s diversion from the main stream Islamic ideology was one of the Hindus’
greatest success stories. However, due to the immediate counterattack by
Mujaddid Alf Sani and his pupils, this era proved to be a short one. Muslims once
again proved their separate identity during the regimes of Jehangir, Shah Jehan
and particularly Aurangzeb. The attempts to bring the two communities close could
not succeed because the differences between the two are fundamental and have
no meeting point.
Allama Iqbal
Ideology of Pakistan -21- Justice ® Dr. Munir Ahmad Mughal
On March 24, 1940, the Muslims finally abandoned the idea of federalism and
defined a separate homeland as their target. Quaid-i-Azam Muhammad Ali Jinah
( )رﺣﻣۃ ﷲ ﻋﻠﯾہconsidered the creation of Pakistan a means to an end and not the
end in itself. He wanted Pakistan to be an Islamic and democratic state. According
Ideology of Pakistan -22- Justice ® Dr. Munir Ahmad Mughal
to his wishes and in accordance with the inspirations of the people of Pakistan, the
Constituent Assembly of Pakistan passed the Objectives Resolution. The adoption
of Objectives Resolution removed all doubts, if there were any, about the ideology
of Pakistan. The Muslims of Pakistan decided once and for all to make Pakistan a
state wherein the Muslims shall be enabled to order their lives in their individual
and collective spheres, in accordance to the teachings and requirements of Islam
as set out in the Holy Quran and Sunnah of the Messenger of Allah
()ﺻﻠﯽ ﷲ ﻋﻠﯾہ و آﻟہ وﺳﻠم.
What is an Ideology ?
Ideology is the systematic body of concepts especially about life or culture. It
comes from divine guidance or from great minds. It constitutes a system of human
life including theories, objectives and assertions of life. In a society the individuals
should have common ideology.
How the British came to India and why the empire that
welcomed the arrival of them was overturned by them?
East India Company had company under the Charter of 1600 AD and the
friendship developed between the Mughal emperors and the British and even
the colonies were allowed to be made but the internal weakness among the
Muslims themselves in the shape opf their becoming away from the spirit of
the Kalimah Tayyibah:
( ﻻ اﻟہ اﻻ ﷲ ﻣﺣﻣد رﺳول ﷲ )ﷺtheir interse intrigues, their inefficiency and their
lack of modern science and technology paved the way of their down fall. The
conspricies were smelt by the stalwart Muslims of the time but when a people
as awhole forget the core issues i.e. faith, unity and discipline the result is what
happened in India, that is the downfall of Muslims.
Ideology of Pakistan -24- Justice ® Dr. Munir Ahmad Mughal
The British won over the Muslim rulers due to the industrial and scientific
developments and modern war strategy. The War of Independence (1857) was a
shattering setback to the Indian Muslims who were held responsible for the
rebellion by the British. The Muslims were put into the backwardness with the help
of Hindus. This was one of the outstanding motivations that paved the way to
declare the separate identity of nationalism, the Muslim nationalism.
There are two major nations in British India. The Muslims are not a community but
a nation with a distinctive history, heritage, culture, civilization, and future
aspirations. The Muslims wanted to preserve and protect their distinct identity and
advance their interests in India. They wanted to order their lives in accordance
with their ideals and philosophy of life without being overwhelmed by an
unsympathetic majority. Initially, they demanded safeguards, constitutional
Ideology of Pakistan -25- Justice ® Dr. Munir Ahmad Mughal
guarantees and a federal system of government with powers to the provinces for
protection and advancement of their heritage, identity and interests. Later, they
demanded a separate state when neither the British nor the Hindu majority
community was willing to offer those guarantees and safeguards.
In 1905 the British Governor-General, Lord George Curzon, divided Bengal into
eastern and western sectors in order to improve administrative control of the huge
and populous province. Curzon established a new province called Eastern Bengal
and Assam, which had its capital at Dhaka. The new province of West Bengal (the
present-day state of West Bengal in India) had its capital at Calcutta, which also
was the capital of British India. During the next few years, the long neglected and
predominantly Muslim eastern region of Bengal made strides in education and
communications. Many Bengali Muslims viewed the partition as initial recognition
of their cultural and political separation from the Hindu majority population.
Swadeshi Movement
Lord Curzon’s decision, however, was ardently challenged by the educated and
largely Hindu upper classes of Calcutta. The Indian National Congress initiated a
well-planned campaign against Lord Curzon, accusing him of trying to undermine
the nationalist movement that had been spearheaded by Bengal. Congress
leaders objected that Curzon’s partition of Bengal deprived Bengali Hindus of a
majority in either new province—in effect a tactic of divide and rule. In response,
they launched a movement to force the British to annul the partition. A swadeshi (a
devotee of one’s own country) movement boycotted British-made goods and
encouraged the production and use of Indian-made goods to take their place.
Swadeshi agitation spread throughout India and became a major plank in the
Congress platform. Muslims generally favored the partition of Bengal but could not
compete with the more politically articulate and economically powerful Hindus. In
1912 the British voided the partition of Bengal, a decision that heightened the
growing estrangement between the Muslims and Hindus in many parts of the
country. The reunited province was reconstituted as a presidency and the capital
of India was moved from Calcutta to the less politically electric atmosphere of New
Delhi. The reunion of divided Bengal was perceived by Muslims as a British
accommodation to Hindu pressures.7
The Congress made no conscious efforts to enlist the Muslim community in its
struggle for Indian independence. Although some Muslims were active in the
Congress, majority of Muslim leaders did not trust the Hindu predominance and
most of the Muslims remained reluctant to join the Congress Party.
7
US Library of Congress.
Ideology of Pakistan -27- Justice ® Dr. Munir Ahmad Mughal
A turning point came in 1900 when the British administration in the largest Indian
state, the United Provinces, acceded to Hindu demands and made Hindi, written in
the Devanagari script, the official language. This seemed to aggravate Muslim
fears that the Hindu majority would seek to suppress Muslim culture and religion in
an independent India. A British official, Sir Percival Griffiths, wrote of these
perceptions: “the Muslim belief that their interest must be regarded as completely
separate from those of the Hindus, and that no fusion of the two communities was
possible.”
Foundation
The founding meeting of the League was held on 30 December 1906 at the
occasion of the annual All India Muhammadan Educational Conference in
Shahbagh, Dhaka that was hosted by Nawab Sir Khwaja Salimullah. The meeting
was attended by three thousand delegates and presided over by Nawab Viqar-ul-
Mulk.
What was the manifesto of Muslim League? Who was its first President?
Who were the first office bearers? What was the term of their appointment?
Sir Aga Khan was appointed the first Honorary President of the Muslim League.
The headquarters were established at Lucknow. There were also six vice-
presidents, a secretary and two joint secretaries initially appointed for a three-
years term, proportionately from different provinces.8 The principles of the League
were espoused in the “Green Book,” which included the organisation’s
constitution, written by Maulana Mohammad Ali. Its goals concentrated on,-
protecting Muslim liberties and rights,
promoting understanding between the Muslim community and other
Indians,
educating the Muslim and Indian community at large on the actions of the
government, and
discouraging violence.
8
Ideology of Pakistan -28- Justice ® Dr. Munir Ahmad Mughal
Conservative Governor-General of India, The Earl of Minto, believed that cracking
down on terrorism in Bengal was necessary but not sufficient for restoring stability
to the British Raj after Lord Curzon’s partitioning of Bengal. They believed that a
dramatic step was required to put heart into loyal elements of the Indian upper
classes and the growing Westernised section of the population.
They produced the Indian Councils Act of 1909 (Morley-Minto reforms), these
reforms did not go any significant distance toward meeting the Indian National
Congress demand for ‘the system of government obtaining in Self-Governing
British Colonies’.
The Act of 1909 was important for the following reasons:
It effectively allowed the election of Indians to the various legislative
councils in India for the first time. Previously some Indians had been
appointed to legislative councils. The majorities of the councils remained
British government appointments. Moreover the electorate was limited to
specific classes of Indian nationals;
The introduction of the electoral principle laid the groundwork for a
parliamentary system even though this was contrary to the intent of Morley.
As stated by Burke and Quraishi -
“To Lord Curzon’s apprehension that the new Councils could become
‘parliamentary bodies in miniature’, Morley vehemently replied that, ‘if it could be
said that this chapter of reforms led directly or indirectly to the establishment of a
parliamentary system in India, I for one would have nothing at all to do with it’. But
he had already confessed in a letter to Minto in June 1906 that while it was
inconceivable to adapt English political institutions to the ‘nations who inhabit
India...the spirit of English institutions is a different thing and it is a thing that we
cannot escape, even if we wished...because the British constituencies are the
masters, and they will assuredly insist.. .all parties alike.. .on the spirit of their own
political system being applied to India.’ He never got down to explaining how the
spirit of the British system of government could be achieved without its body.”
These concessions were a constant source of strife 1909-47. British state
Muslims had expressed serious concern that a ‘first past the post’ British
type of electoral system would leave them permanently subject to Hindu
majority rule.
The Act of 1909 stipulated, as demanded by the Muslim leadership
that Indian Muslims be allotted reserved seats in the Municipal and
District Boards, in the Provincial Councils and in the Imperial
Legislature;
that the number of reserved seats be in excess of their relative
population (25 percent of the Indian population); and,
that only Muslims should vote for candidates for the Muslim seats
(separate electorates).
Ideology of Pakistan -29- Justice ® Dr. Munir Ahmad Mughal
Thsmen generally considered reserved seats as regrettable in that they
encouraged communal extremism as Muslim candidates did not have to appeal for
Hindu votes and vice versa. As further power was shifted from the British to Indian
politicians in 1919, 1935 and after, Muslims were ever more determined to hold on
to, and if possible expand, reserved seats and their weightage. However, Hindu
politicians repeatedly tried to eliminate reserved seats as they considered them to
be undemocratic and to hinder the development of a shared Hindu-Muslim Indian
national feeling.
When Muhammad Ali Jinnah left Congress and joined Muslim League and
How he played his role in the Indian Politics?
When All India Muslim League came into existence, it was a moderate
organization with its basic aim to establish friendly relations with the Crown.
However, due to the decision of the British Government to annul the partition of
Bengal, the Muslim leadership decided to change its stance. In 1913, a new group
of Muslim leaders entered the folds of the Muslim League with the aim of bridging
the gulf between the Muslims and the Hindus. The most prominent amongst them
was Muhammad Ali Jinnah, who was already a member of Indian National
Congress. The Muslim League changed its major objective and decided to join
hands with the Congress in order to put pressure on the British government. Lord
Chelmsford’s invitation for suggestions from the Indian politicians for the post
World War I reforms further helped in the development of the situation.
As a result of the hard work of Mr. Jinnah, both the Muslim League and the
Congress met for their annual sessions at Bombay in December 1915. The
Ideology of Pakistan -30- Justice ® Dr. Munir Ahmad Mughal
principal leaders of the two political parties assembled at one place for the first
time in the history of these organizations. The speeches made from the platform of
the two groups were similar in tone and theme.
Within a few months of the Bombay meetings, 19 Muslim and Hindu elected
members of the Imperial Legislative Council addressed a memorandum to the
Viceroy on the subject of reforms in October 1916. Their suggestions did not
become news in the British circle, but were discussed, amended and accepted at
a subsequent meeting of the Congress and Muslim League leaders at Calcutta in
November 1916. This meeting settled the details of an agreement about the
composition of the legislatures and the quantum of representation to be allowed to
the two communities. The agreement was confirmed by the annual sessions of the
Congress and the League in their annual sessions held at Lucknow on December
29 and December 31, 1916 respectively. Sarojini Naidu gave Jinnah, the chief
architect of the Lucknow Pact, the title of “the Ambassador of Hindu-Muslim Unity”.
What were the main clauses of the Lucknow Pact
The main clauses of the Lucknow Pact were as follows:
1. There shall be self-government in India.
2. Muslims should be given one-third representation in the central government.
3. There should be separate electorates for all the communities until a community
demanded for joint electorates.
4. System of weightage should be adopted.
5. The number of the members of Central Legislative Council should be increased
to 150.
6. At the provincial level, four-fifth of the members of the Legislative Councils
should be elected and one-fifth should be nominated.
7. The strength of Provincial legislative should not be less than 125 in the major
provinces and from 50 to 75 in the minor provinces.
8. All members, except those nominated, were to be elected directly on the basis
of adult franchise.
9. No bill concerning a community should be passed if the bill is opposed by three-
fourth of the members of that community in the Legislative Council.
10. Term of the Legislative Council should be five years.
11. Members of Legislative Council should themselves elect their president.
12. Half of the members of Imperial Legislative Council should be Indians.
Ideology of Pakistan -31- Justice ® Dr. Munir Ahmad Mughal
13. Indian Council must be abolished.
14. The salaries of the Secretary of State for Indian Affairs should be paid by the
British Government and not from Indian funds.
15. Out of two Under Secretaries, one should be Indian.
16. The Executive should be separated from the Judiciary.
Although this Hindu Muslim Unity was not able to live for more than eight years,
and collapsed after the development of differences between the two communities
after the Khilafat Movement, yet it was an important event in the history of the
Muslims of South Asia. It was the first time when Congress recognized the Muslim
League as the political party representing the Muslims of the region.
It was a draconian law that curbed the liberties and rights of the Indians on one
pretext or other and they were left to no remedy in certain cases.
In India, the massacre evoked feelings of deep anguish and anger. It catalysed the
freedom movement in the Punjab against British rule and paved the way for
Mahatma Gandhi’s Non-Cooperation Movement against the British in 1920. It was
also motivation for a number of other revolutionaries, including Bhagat Singh. The
Nobel laureate Rabindranath Tagore returned his knighthood to the King-Emperor
in protest. S. Srinivasa Iyengar resigned as Advocate-General of Madras
Presidency and returned his Order of the Indian Empire.
On 13 March 1940, an Indian revolutionary from Sunam, named Udham Singh,
who had witnessed the events in Amritsar and was himself wounded, shot dead
Michael O’Dwyer, British Lieutenant-Governor of Punjab at the time of the
massacre, and believed to be the its chief planner (Dyer having died years earlier
in 1927) at Caxton Hall in London.
Background
Edwin Montague became Secretary of State for India in June 1917 after Austen
Chamberlain resigned after the capture of Kut by the Turks in 1916 and the
capture of an Indian army staged there. He put before the British Cabinet a
proposed statement containing a phrase that he intended to work towards the
gradual development of free institutions in India with a view to ultimate self-
government. Lord Curzon thought that this phrase gave too great an emphasis on
working towards self-government and suggested an alternative phrase that the
Government would work towards increasing association of Indians in every branch
of the administration and the gradual development of self-governing institutions
with a view to the progressive realization of responsible government in India as an
integral part of the British Empire. Cabinet approved the statement with Curzon’s
phrase incorporated in place of Montagu’s original phrase.
Role of Moham Das Karamchand Gandhi and Muhammad Ali Jinnah
In late 1917, Montagu went to India to meet up with Lord Chelmsford, the Viceroy
of India, to meet with leaders of Indian community such as Mohandas
Karamchand Gandhi and Muhammed Ali Jinnah to discuss the introduction of
limited self-government to India and protecting the rights of minority communities
such as Muslims and Sikhs.
Montagu ordered an inquiry into the events at Amritsar by Lord Hunter. The Hunter
Inquiry recommended that General Dyer, who commanded the troops, be
dismissed, leading to Dyer’s sacking. Many British citizens supported Dyer, whom
they considered had not received fair treatment from the Hunter Inquiry. The
conservative Morning Post newspaper collected a subscription of £26,000 for
General Dyer and Sir Edward Carson moved a censure motion in Montagu which
was nearly successful. Although Montagu was saved largely due to a strong
speech in his defence by Winston Churchill, Lloyd George’s secretary reported
that some of the Tories could have assaulted him (Montagu) physically they were
so angry.
The Amritsar massacre further inflamed Indian nationalist sentiment ending the
initial response of reluctant co-operation. At the grass roots level, many young
Ideology of Pakistan -40- Justice ® Dr. Munir Ahmad Mughal
Indians wanted faster progress towards Indian independence and were
disappointed by lack of advancement as Britons returned to their former positions
in the administration.
What is Sawaraj?
Sawaraj means Self rule.
At the Indian National Congress annual session in September 1920, delegates
supported Gandhi’s proposal of swaraj or self rule — preferably within the British
empire or outside it if necessary. The proposal was to be implemented through a
policy of non-cooperation with British rule meaning that Congress did not stand
candidates in the first elections held under the Montagu-Chelmsford reforms in
1921.
Ottoman Caliphate
Ideology of Pakistan -41- Justice ® Dr. Munir Ahmad Mughal
Ottoman emperor Abdul Hamid II (1876-1909) had launched his Pan-Islamic
program in a bid to protect the Ottoman empire from Western attack and
dismemberment, and to crush the Westernizing democratic opposition in Turkey.
Abd Hamid II sent an emissary, Jamaluddin Afghani, to India in the late 19th century. The
cause of the Ottoman monarch evoked religious passion and sympathy amongst Indian
Muslims. Being a Caliph, the Ottoman emperor was the supreme religious and political
leader of all Sunni Muslims across the world (although this authority was titular in
practice).
British policy, until almost the end of the Raj, was that the timing and nature of
Indian constitutional development was to be decided exclusively by the British
parliament though, it was assumed that Indians would be consulted as
appropriate. This was formally stated in the Government of India Act 1919. The
British only conceded the right of Indians’ to frame their own constitution in the
1942 Cripps Declaration (see).
Indian unhappiness with this paternal approach was described by Mehrota (pp.
219-221) -
All political parties in India in the ‘twenties recognized the legislative
supremacy of the Imperial Parliament. Even the Congress, which took its
stand on the principle of self-determination, bowed to the sovereign and
Lead-up to the Nehru Report
This was not the first attempt by Indians to draft a new constitution -
”A non official effort to … (to draft a new constitution was) made by Mrs.
Besant and a few of her Indian friends. Most of the leaders were rather cool
toward her project, but it was somewhat revised by a so-called All-Parties
Conference which met at Delhi in January-February, 1925, and was formally
approved by a convention held at Cawnpore in April. It was drafted as a
statute and introduced in the House of Commons by Mr. George Lansbury,
December 9, 1925, under the title, “The Commonwealth of India Bill.” The
bill proposed to confer upon India at once the full status of a Dominion,
subject to certain temporary reservations. The Viceroy, as the representative
of the King-Emperor, was to have complete charge of military and naval
forces and foreign relations until the Indian Parliament by its own act should
signify its readiness to assume control. Any step taken by the Indian
Parliament concerning the Indian States must have the previous approval of
Ideology of Pakistan -44- Justice ® Dr. Munir Ahmad Mughal
the Viceroy. There was a Bill of Rights which included, among other things,
guarantees of personal liberty, freedom of conscience, freedom of speech, and
equality of sex. This scheme did not arouse any popular enthusiasm, partly
perhaps because it was not really an Indian product, but mainly because of
the negative character of the Nationalist movement. The leaders were more
interested in opposing the existing system than they were in preparing a
constructive alternative.” 9Smith (
pp. 372 ff)
The rejection by Indian leaders of the all-white Simon Commission led Lord
Birkenhead, the Secretary of State for India to make a speech in the House of
Lords in which he challenged the Indians to draft a Constitution implying that they
could not produce one that would be widely acceptable among the leaders of the
various Indian communities. In the words of Campbell (Campbell Pp. 753-4) -
“I am entirely in favour [he (Birkenhead) wrote to Irwin] of inducing the
malcontents to produce their own proposals, for in the first place I believe
them to be quite incapable of surmounting the constitutional and constructive
difficulties involved; in the second, if these were overcome, I believe that a
unity which can only survive in an atmosphere of generalisation would
disappear at once meow.”
The Nehru Report
The constitution outlined by the Nehru report was for Indian enjoying dominion
status within the British Commonwealth. Some of the important elements of the
report (details) –
Unlike the eventual Government of India Act 1935 it contained a Bill of
Rights
All power of government and all authority - legislative, executive and judicial
- are derived from the people and the same shall be exercised through
organisations established by, or under, and in accord with, this Constitution
There shall be no state religion; men and women shall have equal rights as
citizens.
There should be federal form of government with residuary powers vested in
the center.( Some scholars, such as Moore in “The Making of India’s Paper
Federation, 1927-35” (p. 39) in Moore 1988 considered the Nehru Report
proposal as essentially unitary rather than federal.);
It included a description of the machinery of government including a proposal
for the creation of a Supreme Court and a suggestion that the provinces
should be linguistically determined;
It did not provide for separate electorates for any community or for weightage
for minorities. Both of these were liberally provided in the eventual
9
Nehru and Democracy: The Political Thought of an Asian Democrat
Book by Donald Eugene Smith; Orient Longmans, 1958, p372 ff.
Ideology of Pakistan -45- Justice ® Dr. Munir Ahmad Mughal
Government of India Act 1935. However, it did allow for the reservation of
Muslim seats in provinces having a Muslim minority of at least ten percent,
but this was to be in strict proportion to the size of the community.
The language of the Commonwealth shall be Hindustani, which may be
written either in Nagari or in Urdu character. The use of the English language
shall be permitted. (details)
The Nehru Report, along with that of the Simon Commission was available to
participants in the three Indian Round Table Conferences 1931-1933. However,
the Government of India Act 1935 owes much to the Simon Commission report
and little, if anything to the Nehru Report.
Muslim League’s Reaction to the Nehru Report
With few exceptions League leaders rejected the Nehru proposals. In reaction
Mohammad Ali Jinnah drafted his Fourteen Points in 1929 which became the core
demands the Muslim community put forward as the price of their participating in an
independent united India.
The Fourteen Points of Jinnah were:
1. The form of the future constitution should be federal with the residuary
powers vested in the provinces.
2. A uniform measure of autonomy shall be granted to all provinces.
3. All legislatures in the country and other elected bodies shall be constituted
on the definite principle of adequate and effective representation of
minorities in every province without reducing the majority in any province to
a minority or even equality.
4. In the Central Legislature, Muslim representation shall not be less than one
third.
5. Representation of communal groups shall continue to be by means of
separate electorate as at present, provided it shall be open to any
community at any time to abandon its separate electorate in favor of a joint
electorate.
6. Any territorial distribution that might at any time be necessary shall not in
any way affect the Muslim majority in the Punjab, Bengal and the North
West Frontier Province.
7. Full religious liberty, i.e. liberty of belief, worship and observance,
propaganda, association and education, shall be guaranteed to all
communities.
8. No bill or any resolution or any part thereof shall be passed in any
legislature or any other elected body if three-fourth of the members of any
community in that particular body oppose such a bill resolution or part
thereof on the ground that it would be injurious to the interests of that
community or in the alternative, such other method is devised as may be
found feasible and practicable to deal with such cases.
9. Sindh should be separated from the Bombay Presidency.
Ideology of Pakistan -46- Justice ® Dr. Munir Ahmad Mughal
10. Reforms should be introduced in the North West Frontier Province (NWFP)
and Baluchistan on the same footing as in the other provinces.
11. Provision should be made in the constitution giving Muslims an adequate
share, along with the other Indians, in all the services of the state and in
local self-governing bodies having due regard to the requirements of
efficiency.
12. The constitution should embody adequate safeguards for the protection of
Muslim culture and for the protection and promotion of Muslim education,
language, religion, personal laws and Muslim charitable institution and for
their due share in the grants-in-aid given by the state and by local self-
governing bodies.
13. No cabinet, either central or provincial, should be formed without there
being a proportion of at least one-third Muslim ministers.
14. No change shall be made in the constitution by the Central Legislature
except with the concurrence of the State’s contribution of the Indian
Federation.
Reactions
One newspaper headline described the 14 points as Muslims’ irreducible
minimum. These demands were rejected by the Congress Party. He was then
invited to attend the round table conferences, where he forwarded the Muslims’
point of view. However some of the pro-British Muslim nobility were not willing to
listen to him. Years later he would remark to his Hindu friend Dalmiya how he was
finally able to bring the British lackeys, “Jee Huzoors”(yes men) and “nawabs” into
line.
Importance
A comparison of the Nehru Report (1928) with Jinnah’s Fourteen points shows a
political gap between the Muslims and the Hindus in India. They motivated Jinnah
to revive the Muslim League and give it direction. As a result, these points became
the demands of the Muslims and greatly influenced the Muslims thinking for the
next two decades till the establishment of Pakistan in 1947.
Simon Commission
The Indian Statutory Commission was a group of seven British Members of
Parliament that had been dispatched to India in 1927 to study constitutional reform
in that colony. It was commonly referred to as the Simon Commission after its
chairman, Sir John Simon. One of its members was Clement Attlee, who
subsequently became the British Prime Minister who would oversee the granting
of independence to India and Pakistan in 1947.
Background
The Government of India Act 1919 had introduced the system of dyarchy to
govern the provinces of British India. However, the Indian public clamoured for
revision of the difficult dyarchy form of government, and the Government of India
Act 1919 itself stated that a commission would be appointed after 10 years to
investigate the progress of the governance scheme and suggest new steps for
Ideology of Pakistan -47- Justice ® Dr. Munir Ahmad Mughal
reform. In the late 1920s, the Conservative government then in power in Britain
feared imminent electoral defeat at the hands of the Labour Party, and also feared
the effects of the consequent transference of control of India to such an
“inexperienced” body. Hence, it appointed seven MPs (including Chairman Simon)
to constitute the commission that had been promised in 1919 that would look into
the state of Indian constitutional affairs.
The people of the Indian subcontinent were outraged and insulted, as the Simon
Commission, which was to determine the future of India, did not include a single
Indian member in it. The Indian National Congress, at its December 1927 meeting
in Chennai, resolved to boycott the Commission and challenge Lord Birkenhead,
the Secretary of State for India, to draft a constitution that would be acceptable to
the Indian populace. A faction of the Muslim League, led by Muhammad Ali
Jinnah, also decided to boycott the Commission.
An All-India Committee for Cooperation with the Simon Commission was
established by the Council of India and by selection by the Viceroy The Lord Irwin.
The members of the committee were: Sir C. Sankaran Nair (Chairman), Sir Arthur
Froom, Rajah Nawab Ali Khan, Sardar Shivdev Singh Uberoi, Nawab Sir Zulfiqar
Ali Khan, Sir Hari Singh Gour, Sir Abdullah Al-Mamun Suhrawardy, Kikabhai
Premchand and Rao Bahadur M. C. Rajah.
In Burma (Myanmar), which was included in the terms of reference of the Simon
Commission, there was strong suspicion either that Burma’s unpopular union with
India would continue, or that the constitution recommended for Burma by the
Simon Commission would be less generous than that chosen for India; these
suspicions resulted in tension and violence in Burma leading to the rebellion of
Saya San.[1]
Almost immediately with its arrival in Mumbai on February 3, 1928, the Simon
Commission was confronted by throngs of protestors. The entire country observed
a hartal (strike), and many people turned out to greet the Commission with black
flags. Similar protests occurred in every major Indian city that the seven British
MPs visited. However, one protest against the Simon Commission would gain
infamy above all the others.
On October 30, 1928, the Simon Commission arrived in Lahore where, as with the
rest of the country, its arrival was met with massive amounts of protestors. The
Lahore protest was led by Indian nationalist Lala Lajpat Rai, who had moved a
resolution against the Commission in the Legislative Assembly of Punjab in
February 1928. In order to make way for the Commission, the local police force
began beating protestors with their lathis (sticks). The police were particularly
brutal towards Lala Lajpat Rai, who later that day declared, “The blows which fell
on me today are the last nails in the coffin of British imperialism.” On November
17, Lajpat Rai died of his injuries on his head.
Aftermath
The Commission published its 17-volume report in 1930. It proposed the abolition
of dyarchy and the establishment of representative government in the provinces. It
Ideology of Pakistan -48- Justice ® Dr. Munir Ahmad Mughal
also recommended that separate communal electorates be retained, but only until
tensions between Hindus and Muslims had died down. Noting that educated
Indians opposed the Commission and also that communal tensions had increased
instead of decreased, the British government opted for another method of dealing
with the constitutional issues of India. Before the publication of the report, the
British government stated that Indian opinion would henceforth be taken into
account, and that the natural outcome of the constitutional process would be
dominion status for India. The outcome of the Simon Commission was the
Government of India Act 1935, which established representative government at
the provincial level in India and is the basis of many parts of the Indian
Constitution. In 1937 the first elections were held in the Provinces, resulting in
Congress Governments being returned in almost all Provinces. In September
1928, Mr. Motilal Nehru presented his Nehru Report to counter British charges that
Indians could not find a constitutional consensus among themselves, it advocated
that India be given dominion status of complete internal self-government.
Members of the Commission
Sir John Simon (chairman)
Clement Attlee
Harry Levy-Lawson, 1st Viscount Burnham
Edward Cadogan
Vernon Hartshorn
George Lane-Fox
Donald Howard, 3rd Baron Strathcona and Mount Royal
Allahabad Address
Allahabad Address was the Presidential Address by Allama Iqbal to the 25th
Session of the All-India Muslim League on 29 December 1930, at Allahabad. Here
he presented the idea of a separate homeland for Indian Muslims which was
ultimately realised in the form of Pakistan.
Majlis-e-Ahrar-ul-Islam.
The Majlis-e-Ahrar-ul-Islam, were a short lived separatist political
movement who were former Khilafat movement. They differed with the
Indian National Congress over certain issues and afterwards announced
the formation of their party in a meeting at Lahore in 1931. Freely funded
by the Congress, the Ahrar were also opposed to the policies of the
Muslim League. They declared that their objectives were to guide the
Muslims of India on matters of nationalism as well as religion. Majlis-e-
Ahrar-ul-Islam spearheaded movement to declare Ahmadiyya community
as non-Muslims.
Additionally, it stated:
That adequate, effective and mandatory safeguards shall be specifically provided
in the constitution for minorities in the units and in the regions for the protection of
their religious, cultural, economic, political, administrative and other rights of the
minorities, with their consultation. Arrangements thus should be made for the
security of Muslims where they were in a minority. [12]
Talks between Jinnah and Gandhi in 1944 in Bombay failed to achieve agreement.
This was the last attempt to reach a single-state solution.
Chaudhry Khaliquzzaman seconding the Resolution with Jinnah presiding the
session.
Quaid-e-Azam
In the 1940s, Jinnah emerged as a leader of the Indian Muslims and was popularly
known as Quaid-e-Azam (Great Leader). In the Constituent Assembly elections of
1946, the League won 425 out of 496 seats reserved for Muslims (and about
89.2% of Muslim votes) on a policy of creating an independent state of Pakistan,
and with an implied threat of secession if this was not granted. Gandhi, Maulana
Azad and Nehru, who with the election of another Labour government in Britain in
1945 saw independence within reach, were adamantly opposed to dividing India.
Cripps’ mission
The Cripps mission was an attempt in late March 1942 by the British government
to secure Indian cooperation and support for their efforts in World War II. The
Ideology of Pakistan -55- Justice ® Dr. Munir Ahmad Mughal
mission was headed by Sir Stafford Cripps, a senior left-wing politician and
government minister in the War Cabinet of Prime Minister Winston Churchill.
Background
With the Battle of Britain and the entry of the U.S., World War II was becoming
increasingly grave and critical for the future survival of Britain and European
nations. The British government desired to enlist the full cooperation and support
of Indian political leaders in order to recruit more Indians into the British Indian
Army, which fought Imperial Japan in South East Asia and Fascist Italy and Nazi
Germany in Europe and North Africa alongside the British Army and its Australian,
New Zealander, and American allies. In 1939 the Viceroy, Lord Linlithgow, had
declared India a belligerent state on the side of the allies without consulting Indian
political leaders or the elected provincial representatives. This caused
considerable resentment in India and provoked the resignation en masse of
elected Congress Party Provincial Governments, giving rise to the prospect of
public revolt and political disorder in India. The British feared a destabilizing revolt
in India which could be fatal to their campaign against the Japanese, as well as
detrimental to obtaining much-needed resources and manpower to fight the war in
Europe as well.
Debate over cooperation or protest
The Congress was divided upon its response to India’s entry into World War II.
Angry over the decision made by the Viceroy of India, some Congress leaders
favored launching a popular revolt against the British despite the gravity of the war
in Europe, which threatened Britain’s own freedom. Others, such as Chakravarti
Rajagopalachari, advocated offering an olive branch to the British — supporting
them in this crucial time in hope that the gesture would be reciprocated with
independence after the war. India’s and Congress’ major leader, Mohandas
Gandhi, was opposed to Indian involvement in the war as he would not morally
endorse a war — he also suspected British intentions, believing that the British
were not sincere about Indian aspirations for freedom. But Rajagopalachari, along
with support from Sardar Vallabhbhai Patel, Maulana Azad and Jawaharlal Nehru
held talks with Cripps and offered full support in return for immediate self-
government, and eventual independence.
The leader of the Muslim League, Muhammad Ali Jinnah, supported the war effort
and condemned the Congress policy. Insisting on a separate Muslim state, he
resisted Congress calls for pan-Indian cooperation and immediate independence.
Failure of the mission
Upon his arrival in India, Cripps held talks with Indian leaders. There is some
confusion over what Cripps had been authorised to offer India’s nationalist
politicians by Churchill and Leo Amery (His Majesty’s Secretary of State for India),
and he also faced hostility from the Viceroy, Lord Linlithgow. He began by offering
India full Dominion status at the end of the war, with the chance to secede from
the Commonwealth and go for total independence. Privately, Cripps also promised
to get rid of Linlithgow and grant India Dominion Status with immediate effect,
reserving only the Defence Ministry for the British. However, in public he failed to
present any concrete proposals for greater self-government in the short-term,
Ideology of Pakistan -56- Justice ® Dr. Munir Ahmad Mughal
other than a vague commitment to increase the number of Indian members of the
Viceroy’s Executive Council. Cripps spent much of his time in encouraging
Congress leaders and Jinnah to come to a common, public arrangement in
support of the war and government; however, the Congress leaders felt that
whatever Cripps might say, his political masters were not interested in granting the
complete Indianisation of the Viceroy’s Executive Council, its conversion into a
Cabinet with collective responsibility, or Indian control over Defence in wartime.
They were also suspicious of an opt-out clause which Amery was rumoured to
have offered the Muslim League in any putative Dominion arrangement. There
was too little trust between the British and Congress by this stage, and both sides
felt that the other was concealing its true plans.
The Congress stopped talks with Cripps and, guided by Mohandas Gandhi, the
national leadership demanded immediate self-government in return for war
support. When the British remained unresponsive, Gandhi and the Congress
began planning a major public revolt, the Quit India movement, which demanded
immediate British withdrawal from India. As the Imperial Japanese Army advanced
closer to India with the conquest of Burma, Indians perceived an inability upon the
part of the British to defend Indian soil. This period concurred with the rise of the
Indian National Army, led by Subhas Chandra Bose. The British response to the
Quit India movement was to throw most of the Congress leadership in jail.
Jinnah’s Muslim League condemned the Quit India movement, participating in
provincial governments as well as the legislative councils of the British Raj, and
encouraging Muslims to participate in the war. With this limited cooperation from
the Muslim League, the British were able to continue administering India for the
duration of the war using officials and military personnel where Indian politicians
could not be found. This would not prove to be feasible in the long-term, however.
The long-term significance of the Cripps Mission only really became apparent in
the aftermath of the war, as troops were demobilised and sent back home. Even
Churchill recognised that there could be no retraction of the offer of Independence
which Cripps had made, although by the end of the war Churchill was out of power
and could only watch as the new Labour government gave India independence.
This confidence that the British would soon leave was reflected in the readiness
with which Congress politicians stood in the elections of 1945–6 and formed
provincial governments.[1] In retrospect, this unsuccessful and badly-planned
attempt to placate the Congress in return for temporary wartime support was the
point at which the British departure from India became inevitable at the war’s end.
1946 Cabinet Mission to India
The British Cabinet Mission of 1946 to India aimed to discuss and plan for the
transfer of power from the British Raj to Indian leadership, providing India with
independence under Dominion status in the Commonwealth of Nations.
Formulated at the initiative of Clement Attlee, the Prime Minister of the United
Kingdom, the mission consisted of Lord Pethick-Lawrence, the Secretary of State
Ideology of Pakistan -57- Justice ® Dr. Munir Ahmad Mughal
for India, Sir Stafford Cripps, President of the Board of Trade, and A. V. Alexander,
the First Lord of the Admiralty. It was also not supplemented[clarification needed] by Lord
Wavell, the Viceroy of India at the time.
Purpose and proposals
The Mission purpose was:
1. Hold preparatory discussions with elected representatives of British India
and the Indian states in order to secure agreement as to the method of
framing the constitution.
2. Setting up of a constitution body.
3. Setting up an Executive Council with the support of the main Indian parties.
The Mission held talks with the representatives of the Indian National Congress
and the All India Muslim League, the two largest political parties in the Constituent
Assembly of India. The two parties had planned on coming to terms of power-
sharing between Hindus and Muslims to prevent a communal fall-out as well as to
determine British India would be better-off unified or divided. The Congress party
under Gandhi-Nehru nexus wanted to obtain absolute power for their party, having
the discretion to deal with Muslim League and Muslims in general at their
discretion after the British departed.[1] The All India Muslim League under Jinnah,
wanted to keep India united but with political safeguards provided to Muslims such
as ‘guarantee’ of ‘parity’ in the legislatures. This stance of the League was backed
up by the wide belief of Muslims that the British Raj was simply going to be turned
in to a ‘Hindu Raj’ once the British departed; and since the Muslim League was the
sole spokesman party of Indian Muslims, it was incumbent up on it to take the
matter up with the Crown. After initial dialogue, the Mission proposed its plan over
the composition of the new government on May 16th, 1946:
Plan of May 16
Promulgated on 16 May 1946, the plan to create a united dominion of India as a
loose confederation of provinces came to be known by the date of its
announcement:
1. A united Dominion of India would be given independence.
2. Muslim-majority provinces would be grouped - Baluchistan, Sind, Punjab
and NWFP would form one group, and Bengal and Assam would form
another.
3. Hindu-majority provinces in central and southern India would form another
group.
4. The Central government would be empowered to run foreign affairs,
defence and communications, while the rest of powers and responsibility
would belong to the provinces, coordinated by groups.
Plan of June 16
The plan of May 16, 1946 had envisaged a united India in line with Congress and
Muslim League aspirations. But that was where the consensus between the two
parties ended since Congress abhorred the idea of having groupings of Muslim
Ideology of Pakistan -58- Justice ® Dr. Munir Ahmad Mughal
majority provinces and that of Hindu majority provinces with the intention of
‘balancing’ each other at the Central Legislature. The Muslim League could not
accept any changes to this plan since the same ‘balance’ or ‘parity’ that Congress
was loathe to accept formed the basis of Muslim demands of ‘political safeguards’
built in to post-British Indian laws so as to prevent absolute rule of Hindus over
Muslims.
Reaching an impasse, the British proposed a second, alternative plan on June 16,
1946. This plan sought to arrange for India to be divided into Hindu-majority India
and a Muslim-majority Pakistan, since Congress had vehemently rejected ‘parity’
at the Centre. A list of princely states of India that would be permitted to accede to
either dominion or attain independence was also drawn up.
It should be noted that the The Cabinet Mission arrived in India on March 23, 1946
and in Delhi on April 2, 1946. The announcement of the Plan on May 16, 1946 was
preceded by the Simla Conference of 1946 in the first week of May.
Reactions and acceptance
The approval of the plans would determine the composition of the new
government. The Congress Working Committee had initially approved the plan.
However, on 10 July, Jawaharlal Nehru, who later became the first prime minister
of India, held a press conference in Bombay declaring that the Congress had
agreed only to participate in the Constituent Assembly and “regards itself free to
change or modify the Cabinet Mission Plan as it thought best.”[2] The Congress
ruled out the June 16 plan, seeing it as the division of India into small states.
Moreover,the Congress was a Centralist party. Intellectuals like Kanji Dawarkadas
criticized the Cabinet Plan. Congress was against decentralization and it hadbeen
under pressure from Indian capitalists who wanted a strong Center. The plan’s
strongest opponent was the principal Indian leader Mohandas Gandhi, due to the
reason that the territories had been grouped together on the basis of religion.
The Muslim League gave its approval to the plan. There was an impression that
the Congress also had accepted the scheme and the Plan would be the basis of
the future constitution of India. Jinnah, in his speech to the League Council, clearly
stated that he recommended acceptance only because nothing better could be
obtained. However, on declaration from the Congress President that the Congress
could change the scheme through its majority in the Constituent Assembly, this
meant that the minorities would be placed at the mercy of the majority. The Muslim
League Council met at Bombay on 27 July. “Mr. Jinnah in his opening speech
reiterated the demand for Pakistan as the only course left open to the Muslim
League. After three days’ discussion, the Council passed a resolution rejecting the
Cabinet Mission Plan. It also decided to resort to direct action for the achievement
of Pakistan.”[2]
However, the plan had its advocates. Maulana Azad, a nationalist Muslim leader,
said that while the groupings were a major concession to the theme of religious
separatism, it would also force the League to accept a framework for a united
India. While assuring minority rights and participation, an independent India would
be free to do away eventually with the groupings arrangement. Gandhi criticized
the Maulana’s views for ignoring practical considerations and League ambitions.
Ideology of Pakistan -59- Justice ® Dr. Munir Ahmad Mughal
Formation of a government
The Viceroy began organizing the transfer of power to a Congress-League
coalition. But League President Quid-e-Azam Muhammad Ali Jinnah denounced
the hesitant and conditional approval of the Congress and rescinded League
approval of both plans. Thus Congress leaders entered the newly styled Viceroy’s
Executive Council: Jawaharlal Nehru became the head - vice president in title,
but possessing the executive authority. Vallabhbhai Patel became the Home
member - responsible for internal security and government agencies. Congress-
led governments were formed in most provinces - including in the NWFP, in
Punjab (a coalition with the Shiromani Akali Dal and the Unionist Muslim League).
The League led governments in Bengal and Sind. The Constituent Assembly was
instructed to begin work to write a new constitution for India.
Coalition and breakdown
Jinnah and the League condemned the new government, and vowed to agitate for
Pakistan by any means possible. Disorder arose in Punjab and Bengal, including
the cities of Delhi, Bombay and Calcutta. On the League-organized Direct Action
Day, over 5,000 people were killed across India, and Hindu, Sikh and Muslim
mobs began clashing routinely. Viceroy Wavell stalled the Central government’s
efforts to stop the disorder, and the provinces were instructed to leave this to the
governors, who did not undertake any major action. To end the disorder and rising
bloodshed, Wavell encouraged Nehru to ask the League to enter the government.
While Patel and most Congress leaders were opposed to conceding to a party that
was organizing disorder, Nehru conceded in hope of preserving communal peace.
League leaders entered the Council under the leadership of Liaquat Ali Khan, the
future first Prime Minister of Pakistan who became the Finance Minister. But the
Council did not function in harmony - separate meetings were not held by League
ministers, and both parties vetoed the major initiatives proposed by the other,
highlighting their ideological differences and political antagonism. At the arrival of
the new (and proclaimed as the last) viceroy, Lord Mountbatten of Burma in early
1947, Congress leaders expressed the view that the coalition was unworkable.
This led to the eventual proposal, and acceptance of the partition of India.
The Muslim League and the Indian National Congress were the two largest
political parties in the Constituent Assembly of India in the 1940s. The 1946
Cabinet Mission to India for planning of the transfer of power from the British Raj
to the Indian leadership proposed an initial plan of composition of the new
Dominion of India and its government. However, soon an alternative plan to divide
the British Raj into a Hindu-majority India and a Muslim-majority Pakistan was
proposed. The Congress rejected the alternative proposal outright. Muslim League
planned general strike (hartal)[4] on 16 August to protest this rejection, and to
assert its demand for a separate Muslim homeland.[5][6]
The protest triggered massive riots in Calcutta.[7][8]
The creation of Pakistan was unique in the sense that it was based on the
ideological commitments in the light of the religion Islam.
Ideology of Pakistan -60- Justice ® Dr. Munir Ahmad Mughal
Throughout the Pakistan Movement the common slogan from Turkham to Ras
Kumari was:
ﷲ َ ِٰ
اﻟہ ِ ﱠاﻻ َﻻ + ﭘﺎﮐﺳﺗﺎن ﮐﺎ ﻣطﻠب ﮐﯾﺎ
What is meant by Pakistan?
By it is meant: That there is o God save Allah. That is, the Muslims of the sub-
continent believe in it and they want to have separate homeland where they may
lead their lives in accordance with the injunctions (ahkam) of the Holy Qur’an and
Sunnah.
The term ‘ideology’ means science of ideas. It contains those ideas that a nation
strives to accomplish in order to bring stability to its nationhood. The ideology
grows amongst the dissatisfied group of society as a challenge to the prevailing
social set up.
Pakistani ideology is based on the ideals of Islamic system and it was a reaction to
the Hindu and British exploitation of the Muslims. It was a revolt against the
prevailing system of India where the Hindu culture was forcibly imposed on the
Muslims of sub-continent and their culture.
Pakistani ideology is based on the fact that the Muslims are a separate nation,
having their own civilization, their own customs, their own culture, their own
religion and a totally different way of life from Hindus. Muslims cannot be merged
in any other nation because their philosophy of life is based on the principles of
Islam. So, Muslims of India found it extremely difficult to spend their lives
according to the principles of Islam in the United India. They were forced to
demand a separate homeland to keep their religious as well as national identity.
Pakistan ideology was based on the ‘Two Nation Theory’, which meant that
Muslims and Hindus are two separate nations and both nations are quite different
from each other. Sir Syed Ahmed Khan was the first Muslim leader who presented
the idea of ‘Two Nation Theory’; he was the pioneer of the ‘Two Nation Theory’. Sir
Syed Ahmed Khan first used the word ‘Two Nations’ for Hindus and Muslims. Sir
Syed Ahmed Khan was convinced by the hatred of Congress and Hindus towards
the Muslims that both nations cannot stay unite in the single country and the future
of the Muslims will safe only if they have their own separate country.
The Hindus and Muslims, in spite of living together for centuries could not forget
their own individual cultures and civilizations and keep a distance from each other.
They could not amalgamate in each other’s way of life to become one nation. The
main reason for this difference between cultures, civilizations and lifestyle of
Muslims and Hindus was the religion of Islam that cannot be merged in any other
system. In Islam there is no one who could share the sovereignty of the Almighty
God and to consider any one equal to God is the biggest sin. While, on the other
hand Hinduism is based on the concept of multiple Gods. This is the main
difference between Hindus and Muslims, how a nation who believes in oneness of
God lives together with a nation who believes in multiplicity of God.
There was a vast gulf of ideas between Hindus and Muslims, which could not be
bridged.
Ideology of Pakistan -61- Justice ® Dr. Munir Ahmad Mughal
As far as meaning and definition of Pakistan ideology is concerned, it basically
means that Pakistan should be a state, where the Muslims should have an
opportunity to live according to their faith and creed based on principles of Islam.
WHAT ARE PRINCIPLES OF ISLAM?
There are six Articles of faith:
1.Kalimah Tayyibah/ﮐﻠﻣہ طﯾﺑہ. It is read as:
[La ’ilaha ’illallahu Muhammadur Rasulullah
اﻻ ﱠ ﷲ ُﻣ َ ﱠ
ِ ُ ُﺣﻣد ٌ ر ﱠﺳ ُۡول
(ﷲ ٰ ِ َ )ﻻ
ِ َ اﻟہ
There is no God save Allah and Hadrat Muhammad is the Messenger of
Allah (sallallahu ‘alayhi wa alihi wasallam)]
2. Kalimah Shahadat/ﮐﻠﻣہ ﺷﮩﺎدت. It reads as under:
[Ashhadu an La ’ilaha ’illallahu wahdahu la sharika lahu wa ashhadu anna
Muhammadan ‘abuhu wa rsuluh
ُ ۡ ﻋﺑده ُٗ َو ر َﺳ ۡ َ َ ﺷرﯾ َﮏَ ۡ ﻟہ ٗ َ و ٰ ۡ
(ُوﻟہ ۡ َ ً ُﺣﻣدا
اﺷﮩد َ ُان َ ﱠﻣ َ ﱠ ِ َ اﺷﮩد) َان َ ُﻻ َ ۡاﻟہ ﱠاﻻ ِ َﷲ ِ ﱠوﺣد َُه َٗ ۡﻻ
I bear testimony that there is no God save Allah, the One and there is no
partner with him and Hadrat Muhammad is His servant and His Messenger
(sallallahu ‘alayhi wa alihi wasallam)]
3.Kalimah Tamjid/ﮐﻠﻣہ ﺗﻣﺟﯾد. It reads as under:
وﻻ اﻟہ اﻻ ﷲ وﷲ اﮐﺑر و ﻻ ﺣول وﻻ ﻗوة اﻻ ﺑﺎ اﻟﻌﻠﯽ اﻟﻌظﯾم ﺳﺑﺣﺎن ﷲ واﻟﺣﻣد
Subhanallahi walhamdu lillahi wa la ’ilaha ’illallahu wallahu Akbar wa la haula wa
la qawwata ’illa billahil-‘aliyyil-‘azim.
Allah is Glorfied. And all praise is for Allah. And there is no God save Allah. And
Allah is Great. And there is no power (in any one) to do good and there is no
power (in any one) to shun evil except when the same is granted by Allah, the
Most High, the Great.
4. Kalimah Tauhid/ ﮐﻠﻣہ ﺗوﺣﯾد. It reads as under:
ﯾﺣﯽ و ﯾﻣﯾت وھو ﺣﯽ ﻻ ﯾﻣوت اﺑدا اﺑدا ؕ ذواﻟﺟﻼل واﻻﮐرام
ٖ ﻻ اﻟہ اﻻ ﷲ وﺣده ﻻ ﺷرﯾﮏ ﻟہ ﻟہ اﻟﻣﻠﮏ وﻟہ اﻟﺣﻣد
ﺷﯽء ﻗدﯾر
ٍ ؕ
ؕ ﺑﯾده اﻟﺧﯾر و ھو ﻋﻠﯽ ﮐل
La ’ilaha ’illallahu wahdahu la sharika lahu lahul-mulku wa lahul-hamdu yuhyi
wa yumitu wa huwa hayyun la yamutu biyadihil-khayr wa huwa ‘ala kulli shay’in
Qadir.
There is no God save Allah. There is o partner with Him. To Him alone belongs
all dominion and to Him alone belongs all praise. He gives life. He gives death.
And He is self and ever Alive and never dies. In His control is all excellence.
and He is All Powerful over all things.
5. Kalimah Istighfar/اﺳﺗﻐﻔﺎر. It reads as under:
اﺳﺗﻐﻔرﷲ رﺑﯽ ﻣن ﮐل ذﻧب اذﻧﺑﺗہ ﻋﻣدا او ﺧطﺄ ﺳرا او ﻋﻼﻧﯾۃ واﺗوب اﻟﯾہ ﻣن اﻟذﻧب اﻟذی اﻋﻠم و ﻣن اﻟذﻧب اﻟذی
ﻻ اﻋﻠم اﻧﮏ اﻧت ﻋﻼم اﻟﻐﯾوب وﺳﺗﺎر اﻟﻌﯾوب و ﻏﻔﺎر اﻟذﻧوب و ﻻ ﺣول وﻻ ﻗوة اﻻ ﺑﺎ اﻟﻌﻠﯽ اﻟﻌظﯾم
Astaghfirullaha rabbi min kulli zanbin aznabtuhu ‘amadan au khata‘an sirran au
‘alaniyatan wa atubu ’ilayhi minazzanbillazi a‘lamu wa minazzanbillazi la a‘lamu
innaka anta ‘allamul-ghuyubi wa sattarul-‘uyubi wa ghaffaruz-zunubi wa la haula
wa la qawwata ’illa billahil-‘aliyyil-‘azim.
Ideology of Pakistan -62- Justice ® Dr. Munir Ahmad Mughal
I seek forgiveness from Allah for all sins I have committed intentionally or
mistakenly, secretly or openly, and I return (repentant) towards Him over all sins
that I know and over all sins that I do not know. Certainly, You Alone know all
the unseen, and You alone are to cover all defects and You alone are to forgive
all sins. And there is no power (in any one) to do good and (also there is no
power in anyone) to shun evil except when the same is granted by Allah, the
Most High, the Great.
6. Kalimah Radd-i-Kufr/ رد ﮐﻔر ّ ﮐﻠﻣہ. It reads as under:
ۡ ۡ ۡ ۡ ُ ۡ َ ۡ َ َ ﺑہ ٖ و َ َ ﺷﯾﺋﺎ ً و ۡ َ َُوذ ُ ﺑ ِﮏ َﮭاﻟﻠﱠُم ﱠ ِ ﱢ
ُﻔر
ِ ﻣن اﻟﮑ ُ
َ ِ ﺗﺑرأت َ
ﻋﻧہ ُ َو َ ﱠ ُ ۡ
َ ﺑﮩﺗﺑت ٖ ِ ُ ﻟﻣﺎ َﻻ َاﻋﻠم
َ ۡ َ ِ َ اﺳﺗﻐﻔ ِر ُ ک ِ ُ َاﻋﻠم
ۡ َ َ اﻧﺎ ِ ُ ۡ ان
ۡ َ َاﺷرک َ ﺑ ِﮏ ۡ ﻋَ اﻧﯽ ا
ُ اﻟہ ِ ﱠاﻻ
ﷲ ٰ
َ ِ اﻗول ُ َﻻ ۡ ُ َ ﺳﻠﻣت َو
ُ ۡ َ ۡ َ ﮐﻠﮭﺎ َوا َ واﻟﻣﻌﺎﺻﯽ ُ ﱢ ۡ
ۡ ِ َ َ َ واﻟﺷرک واﻟﮑذب واﻟﻐﯾﺑۃ واﻟﺑدﻋۃ واﻟﻧﻣﯾﻣۃ واﻟﻔواﺣش واﻟﺑﮭﺗﺎن َ َۡ ﱢ
ﷲ۔ ۡ ٌ
ِ ُ ُﺣﻣد ر َﺳ ُولﻣ َ ﱠ
Allahumma Inni a‘uzubika min ’an ushrika bika shay’an wa ana a‘lamu bihi; wa
astaghfiruka lima la a‘lamu bihi; tubtu ‘anhu; wa tabarra’tu minal-kufri wash-
shirki wal-kizbi wal-ghibati wal-bid‘ati wan-namimati wal-fawahishi wal-buhtani
wal-ma‘asi kulliha; wa aslamtu wa aqulu: La ’ilaha ’illallahu Muhammadur-
Rasulullah.
O Allah! I seek refuge with You alone that I may join anything as partner with
You, and I know it. And I ask forgiveness from You alone of that which I do not
know. I repent over it. I declare my complete separation from all infidelity,
polytheism, falsehood, backbiting, innovation, slander, obscenity, false
accusation, and all sinful conduct. And I declare my complete submission and
surrender before Allah Almighty and I say: There is no God save Allah and
Muhammad is the Messenger of Allah (وﺳﻠم وآﻟہ َ َ ﱠ ) َ ﱠ.
ِ ۡ َ ُﺻﻠﯽ ﷲ
ٖ ِ َ ﻋﻠﯾہ
َ ۡ )اis called Iman Mujmal. It reads as
Briefly stated Faith or belief (’iman/ِﯾﻣﺎن
under:
ٓاﻣﻧت ﺑﺎ ﮐﻣﺎ ھو ﺑﺎﺳﻣﺎﺋہ و ﺻﻔﺎﺗہ و ﻗﺑﻠت ﺟﻣﯾﻊ اﺣﮑﺎﻣہ
Amantu billahi kama huwa bi-asma’ihi wa sifatihi wa qabiltu jami‘a ahkamihi
I believe in Allah as He is with His Names (Asma’/ )اﺳﻣﺎءand His Attributes
(Sifat/ ))ﺻﻔﺎتand I accept all his injunctions (ahkam/)اﺣﮑﺎم.
Stated in detail called Iman Mufassal.
ﺧﯾره و ﺷره ﻣن ﷲ ﺗﻌﺎﻟﯽ واﻟﺑﻌث ﺑﻌد اﻟﻣوت
ٖ ٓ ﮐﺗﺑہ ورﺳﻠہ واﻟﯾوم
اﻻﺧر واﻟﻘدر ٖ ﻣﻠﺋﮑﺗہ و
ٖ آﻣﻧت ﺑﺎ و
I believe in Allah, His angels, His books, His messengers, the Last Day, in the
Measure with its good or adverse impact being from Allah, the Most High, and
in the raising up after the death.
IS IDEOLOGY OF PAKISTAN A DANGER TO THE MINORITIES IN PAKISTAN
?
The religion of Islam recognizes religion as the domain where conscientious
commitment is to be sought and established. The Holy Qur’an says:
Ideology of Pakistan -63- Justice ® Dr. Munir Ahmad Mughal
We have sent Thee inspiration, As we sent it to Noah and the Messengers after
him: we sent inspiration to Abraham, Isma’il, Isaac, Jacob and the Tribes, to
Jesus, Job, Jonah, Aaron, and Solomon, and to David we gave the Psalms.
Of some apostles we have already told Thee the story; of others we have not;- and
to Moses Allah spoke direct;-
[4:163-164]
If there were a Qur’an with which mountains were moved, or the earth were cloven
asunder, or the dead were made to speak, (this would be the one!) But, truly, the
command is with Allah In all things! do not the believers know, that, had Allah (so)
willed, He could have guided all Mankind (to the right)? but the Unbelievers,- never
will disaster cease to seize them for their (ill) deeds, or to settle close to their
homes, until the promise of Allah come to pass, For, Verily, Allah will not fail In His
promise.
[13:31]
Your Guardian-Lord is Allah, who created the heavens and the earth In six days,
and is firmly established on the Throne (of authority): He draweth the night As a
veil o’er the Day, Each seeking the other In rapid succession: He created the sun,
the moon, and the stars, (all) governed by laws under His command. is it not His to
create and to govern? Blessed be Allah, the Cherisher and Sustainer of the
worlds!
[7:54]
Ideology of Pakistan -64- Justice ® Dr. Munir Ahmad Mughal
Say ye: “We believe In Allah, and the Revelation given to us, and to Abraham,
Isma’il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that
given to (all) prophets from their Lord: we make no difference between one and
another of them: and we bow to Allah (in Islam).”
[2:136]
How can there be a league, before Allah and His Messenger, with the Pagans,
except those with whom ye made a treaty near the sacred Mosque? As long As
these stand true to you, stand ye true to them: for Allah doth love the Righteous.
10
Shawkani, Nayl al-Awtar (Cairo, 1371 AH), VII, 14; ``Abdullah mustafa al-maraghi al Tashri` al—Islami
li ghairi’l Muslimin , 64; Abu Yusuf, Kitab al-Kharaj (Karachi ed. 1966), 72.
Ideology of Pakistan -66- Justice ® Dr. Munir Ahmad Mughal
[9:7]
Now hath come unto you an Messenger from amongst yourselves: it grieves Him
that ye should perish: ardently anxious is He over you: to the believers is He Most
kind and Merciful.
[9:128].
The City State of Madinah Munawwarah is an example for all times regarding the
practice of the Messenger of Allah (وﺳﻠم وآﻟہ َ َ ﱠ ) َ ﱠ, and the books on history
ِ ۡ َ ُﺻﻠﯽ ﷲ
ٖ ِ َ ﻋﻠﯾہ
and traditions are full of illustrations for membership accorded to non-Muslims as
subjects with rights and duties in the Islamic State. The status granted to the
members of other creeds is as authoritative as that of any other sacred entity or
individual in the law.
Tributes and Taxes were levied before Islam and are being levied to this day by
the Muslim and Non-Muslim States, yet they had nothing to do with the religion of
the people affected. The Muslim state was as much in need of finance to maintain
itself as any other state in the world, and it resorted to exactly the same methods
as those employed by other States.
All that happened in the time of the Messenger of Allah (وﺳﻠم وآﻟہ َ َ ﱠ ِ ۡ َ ُﺻﻠﯽ ﷲ
ٖ ِ َ ﻋﻠﯾہ ) َ ﱠwas
that certain small non-Muslim states were, when subjugated, given the right to
administer their own affairs, but only if they would pay a small sum by way of
tribute towards the maintenance of the central government at Madinah. It was an
act of great magnanimity of the Messenger of Allah (وﺳﻠم وآﻟہ َ َ ﱠ ِ ۡ َ ُﺻﻠﯽ ﷲ
ٖ ِ َ ﻋﻠﯾہ ) َ ﱠto confer
complete autonomy on a people who rose in war against the Muslims but were
ultimately conquered by them, and a paltry sum of tribute (called Jizyah) in such
conditions was not a hardship but a boon. There was no interference at all in their
administration, their own laws, their customs and usages, or their religion, and for
the tribute paid the Muslims State undertook the responsibility of protecting these
small States against all enemies. This practice was followed in all later history of
Islam.
Muslim Toleration was a new thing in human society. Unlike the brutalities of the
Crusaders and others, the Muslims always tolerated other religionists.
When Hadrat ‘Umar Faruq (ﺗﻌﺎﻟﯽ ﻋﻧہ ٰ )رﺿﯽ ﷲthe second righteous caliph took
Jerusalem (637 AD), he rode into the city by the side of the Patriarch Sophronius,
conversing with him on its antiquity. At the hour of the prayer, he declined to
perform his devotions in the Church of Resurrection, in which he chanced to be,
but prayed on the steps of the Church of Constantine; “for” said he to the
Patriarch, “had I done so []i.e. had he performed his prayers inside the Church],
the Muslims in future might infringe the treaty under the colour of imitating my
example”.11
11
Tabari and Ibn Khadun.
Ideology of Pakistan -67- Justice ® Dr. Munir Ahmad Mughal
In short, the fiqh literature provides ample illustration of equality granted to non-
Muslims in the Muslim State on the principles territoriality in application of the
Islamic law. Though the law binds the conscience and it operates extra territoriality
on the Muslims beyond the limit of a Muslim State, Abu Hanifah stood for full
equality between Muslims and Zimmis (non-Muslims) before law, except for the
family law, use of pork, intoxicants and other unlawful things.
Diyah was imposed upon a Muslim who murdered a non-Muslim, sojourner or a
Musta’min.
Islam proceeded all international treaties with legislation for full protection, social
autonomy, liberty and integrity of all the subjects of the State.
It discarded the very concept of majority and minority as contrary to the principles
of Divine Justice and equality of all humanity.
The Holy Qur’an addressing the Children of ‘Adam says:
ﻟﻌﻠ ﱠﮭُم ْ َ ﱠ
َ ُ ﯾذﻛ ﱠر
ون َ َ ِ آﯾﺎت ِ ﷲﱠ
َ ْ ﻣن َ ٌ ۚ ذﻟك ِ َﺧﯾ َْر
ِ َ ِذﻟك َ اﻟﺗﻘوى
َْﱠ َ ِ َ ً ۖ ورﯾﺷﺎ
ُ وﻟﺑﺎس ِ َ ْ ُ ِ آﺗﻛم
َ ْ ُواري َ ِﺳو ْ ُ َ َ أﻧزﻟﻧْﻛم
ً ﻟﺑﺎﺳﺎ ِ َﯾ َ ْ َ ﺑﻧﻲ آد َ َم َ ْﻗدﺎ
َ ﻋﻠ ْﯾ ِ َ َﯾﺎ
(7:26)
O ye Children of Adam! We have bestowed raiment upon you to cover your
shame, as well as to be an adornment to you. But the raiment of righteousness,-
that is the best. Such are among the Signs of Allah, that they may receive
admonition!(7:26)
َ ِ ِ ْ ُﺣب ﱡ اﻟ ْﻣ ُﺳ
(7:31) رﻓﯾن َ ُ وﻛﻠوا
ُ ِ ُ ْ واﺷرﺑ ْ َُوا وﻻ َ َﺗﺳ
ِ رﻓوا ۚ إﻧ ِﮫ ُ ﱠ ﻻ َ ﯾ ُ ُ ﺑﻧﻲ آد َ َموا
ُ َ ِ ٍ زﯾﻧﺗﻛم َ َﻋﻧ ُد َْ ِﻛ ْل ﱢ ُﻣﺳ ْ َﺟد
ِ ﺧذ ِ َ َﯾﺎ
O Children of Adam! wear your beautiful apparel at every time and place of prayer:
eat and drink: But waste not by excess, for Allah loveth not the wasters.(7:31)
َ ُ َ ْ وﻻ َ ھ ُم ْ َﯾﺣ
(7:35) زﻧون َ ْ ْﮭم َ َ وأﺻ ْ َﻠﺢ
ِ َ َﻓﻼ َ َﺧو ْ َف ٌﻋﻠﯾ َ َ اﺗﻘﻰ ﱠ ْ ُ َ ْﻛم
ِ َ َ آﯾﺎﺗﻲ َ ۙ ِﻓﻣن َ ﯾﻘﺻون ﱡﻋﻠ َﯾ ٌ ﯾﺄﺗﯾﻧﻛم ْ ِ َر ُ ﱠ ُﺳ ُْل
ُ َ ْ ُ ْ ِ ﻣﻧﻛم َ ﺎ ﺑﻧﻲ َﯾآد َ َ ِم إﻣﺎ َ ِ ﱠ
O ye Children of Adam! whenever there come to you messengers from amongst
you, rehearsing My signs unto you,- those who are righteous and mend (their
lives),- on them shall be no fear nor shall they grieve.(7:35)
َ ُدوا اﻟﺷﯾ ﱠ
ُ َ ُ ْطﺎن َ ۖ إﻧِ ﱠﮫ
ﻟﻛم ْ َ ُ ﱞ
ٌ ِ ﻋدو ﻣ
(36:60) ُﺑﯾن َ َ ﺑﻧﻲ آد َ م
ُ أن ْﻻ َﺗﻌ ْ َﺑ ِ َ َ أﻋ ْ َﮭد َ ْإﻟﯾ ِ َْﻛم ُ ْﯾﺎ
ْ َ َ أﻟم
"Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan;
for that he was to you an enemy avowed?-(36:60)
َ ِ ِ ْ ُﺣب ﱡ اﻟ ْﻣ ُﺳ
(7:31) رﻓﯾن ِ رﻓوا ۚ إﻧ ِﮫ ُ ﱠ ﻻ َ ﯾ َ ُ وﻛﻠوا
ُ ِ ُ ْ واﺷرﺑ ْ َُوا وﻻ َ َﺗﺳ ُ َ ِ ٍ زﯾﻧﺗﻛد َْ ِﻛ ْل ﱢ ُﻣﺳ ْ َﺟد ُ ُ ﺑﻧﻲ آد َ َم
ُ ﺧذوا ِم َ َﻋﻧ ِ َ َﯾﺎ
O Children of Adam! wear your beautiful apparel at every time and place of prayer:
(7:31) eat and drink: But waste not by excess, for Allah loveth not the wasters.
َ ُ َ ْ وﻻ َ ھ ُم ْ َﯾﺣ
(7:35) زﻧون َ ْ ْﮭم َ َ وأﺻ ْ َﻠﺢ
ِ َ َﻓﻼ َ َﺧو ْ َف ٌﻋﻠﯾ َ َ اﺗﻘﻰ ﱠ ْ ُ َ ْﻛم
ِ َ َ آﯾﺎﺗﻲ َ ۙ ِﻓﻣن َ ﯾﻘﺻون ﱡﻋﻠ َﯾ ٌ ﯾﺄﺗﯾﻧﻛم ْ ِ َر ُ ﱠ ُﺳ ُْل
ُ َ ْ ُ ْ ِ ﻣﻧﻛم َ ﺎ ﺑﻧﻲ َﯾآد َ َ ِم إﻣﺎ َ ِ ﱠ
O ye Children of Adam! whenever there come to you messengers from amongst
you, rehearsing My signs unto you,- those who are righteous and mend (their
(7:35) lives),- on them shall be no fear nor shall they grieve.
ﻟﻛم ْ َ ُ ﱞ
ٌ ِ ﻋدو ﻣ
(36:60) ُﺑﯾن َ ﺗﻌ ْ ﺑ ُُدوا اﻟﺷﯾ ﱠ
ُ َ ُ ْطﺎن َ ۖ إﻧِ ﱠﮫ َ ﻻَ َْ ﺑﻧﻲ ِآد َ م َأن
َ َ ْ ْﻛم ُﯾﺎ َ ْ أﻋ
َ ِ ﮭد َإﻟ ْﯾ َ َ أﻟم
"Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan;
for that he was to you an enemy avowed?-(36:60)
But history was not yet prepared for the political realization of the Islamic ideal; the
early few years of Islam remained only a sacred memory and an ideal to cherish,
with little hope of realization until humanity advances towards it by evolution or
revolution.12
That even great Khalifas like al-Mamun, the son and successor of the famous
Harun al-Rashid, had doubts about the legitimacy of their claims, is shown by an
incident in his life. A Beduin Arab walked straight into al-Mamun’s court
12
Ibid. p. 226
Ideology of Pakistan -72- Justice ® Dr. Munir Ahmad Mughal
unceremoniously and while he was being stopped by the guards and courtiersm
the khalihfa himself espied him and ordered the guards to let him walk upto the
throne. He addressed the Khalifa by his name using no honorific titles and said
curtly that he wanted a question to be answered. Al-Mamun having allowed him to
do so, he asked the Khalifah as to who had appointed him the head of the Muslim
state. He enquired if he stepped on to the throne of his own will or was elected by
consensus of the Muslims nation. The Khalifa, known for his patient temperament
and philosophical outlook, answered that neither was the fact. He said, “The actual
situation is that my father happened to be the chief of the state and when he died,
leaving a large realm to be administered, his mantle naturally fell on me and I had
to shoulder this responsibility in the absence of anyone who could be elected by a
consensus. Plebiscite of the learned is the right method but it was not easy to
secure it. Now I appoint you an agent for this purpose, go through the entire
Islamic realm and secure a consensus in favour of someone. Whoever he may, I
will abdicate in his favour.” The Beduin left the court satisfied or perhaps
nonplussed by the answer and that was the end of the matter.13
The world was not advanced enough to create the conditions for a socialistic
republic and the ideal had to be kept in abeyance till history had run through many
more epochs. Some of the Muslim states now are in a position to do it. Could they
create a state on the Islamic model or would they do it? The future is in the womb
of the time; who knows what it will bring forth? But Islam presented for a time the
model and set the ideal of socialistic republic. The aspiration is there and must act
as a perpetual inspiration.14
Qiyas means judgment by comparison, analogy and deduction. It has been
defined as a process of deduction by which the law of a text is applied to cases
which though not covered by the language, are governed by the reason of the text.
Qiyas accepts the essential principle of all rational jurisprudence that no law
stands by itself; it is not an entity sui generis and is always based on some reason
or motive. In Islamic jurisprudence it is a technical term meaning reasoning based
on analogy. When cases come up that could not be covered by prerscribed texts,
decision is arrived at on the basis of analogy. However great the Imam or jurist
()ﻣﺟﺗﮭد, no infallibility is claimed for such rulings. Any jurist ( )ﻣﺟﺗﮭدmay err or
disagree and there is always room for the coming generations to apply analogical
deductions to new circumstances in the manner which they consider to be more
reasonable. The doctors of law differ among themselves as mush as other doctors
and Islam would not recognize any church claiming infallibility and implicit
obedience. What a large scope it offers for progressive legislation!15
Istihsan means preferring a regulation because of its obvious goodness or justice.
Public good and interests of justice are recognized as principles of
legislation…The utilitarian principle is assumed to be a basis of all Islamic laws
and the Holy Qur’an often discusses the personal or social benefits of a
regulation before ordaining it as law. According to the Hanafi system, the demands
of justice must supersede any analogical deduction, if the later would cause undue
inconvenience or injury. The jurist ( )ﻣﺟﺗﮭدis at liberty to adopt a rule which would be
13
Ibid. p.227
14
Ibid. p.227
15
Islamic Ideology, Dr. Khalifah Abdul Hakim, Institute of Islamic Culture, Lahore, 9th ed. 1998, p.228.
Ideology of Pakistan -73- Justice ® Dr. Munir Ahmad Mughal
more conducive to public good ad would be consonant with those broad principles
of justice which form the essence of Islam.
Orthodoxy felt that the theocratic basis of legislation would be jeopardized if this
principle is freely applied.
Imam A‘zam16 Abu Hanifah’s system, the most liberal of all Sunni juristical
systems, is the only system which recognized it, but the other great jurists are
afraid of subscribing to it. Even the Hanafi system has not applied it as freely as it
could, perhaps because it felt the need of proceeding very cautiously and because
the stability of law sometimes appears to be more important than frequent
changes in laws and regulations.
But Islamic society, when it becomes more alive to the changing conditions of life,
will make more and more use of this excellent principle, which is in strict
accordance with the spirit of the Holy Qur’an and Sunnah.
16
His name was Nu`man, surname was Abu Hanifah, title was Imam A`zam. He was born in the year
80AH/699AD. Ibn Hajar Makki has declared Imam Sahib worth the name as Nu`man in the diction means
that blood on the basis of which the whole body sustains itself and the whole machinery operates. For this
reason the soul is also termed as nu`man. As the personality of Imam A`zam is the pivot for the art of
legislation in Islam and a centre for the perceptions and complexities, hence his name is Nu`man. Thus he
ۡ ِ ۡ ﻗﻮام
says: ِاﻟﻔﻘہ َ ۡ ِ َ ﻓﺎﺑﻮ
ُ َ ِ ﺣﻨﯿﻔۃَ ِ ٖﺑہ ۡ ُ َ َ As for Abu Hanifah he is the support of the Fiqh. [Al-Khayrat al-Hisan, p.10]. The
red and fragrant grass is also called nu`man. And the fragrance of perfection of Imam Sahib and its
spreading has (actually) influenced every aspect of Islamic life. ﮐﻤﺎﻟہ َ َ َ ۡ ﺑﻠﻎ
ٗ ُ َ َ اﻟﻐﺎﯾۃ ۡ َ َ The purity and
ٗ ُ َ ِ طﺎﺑﺖ
َ َ َ ﺧﻼﻟہ َو
perfections in habits had reached to the climax.[Al-Khayrat al-Hisan, p. 100]. Ibn Hajar Haythami has
written that Nu`man is on the scale of Fu`lan and it is made from Ni`mat. Thus there is meaningful grace in
the very name, that his noble personality is a Divine favour for the people. Hence his good name is Nu`man.
He said: ﺧﻠﻘہ ٖ ِ ۡ َ ﻋﻠﯽ
ٰ َ ِﻧﻌﻤۃﷲ ُ َ ۡ ِ َﺣﻨﯿﻔۃ
َ ۡ ِ َ ﻓﺎﺑﻮ
َُۡ َ
Thus, Abu Hanifah is the favour of Allah upon His creation.
His Surname or Kuniyat is Abu Hanifah. In diction Hanifah is feminine and Hanif is masculine gender.
Hanif is a person who is disconnected from all and is connected with Allah Almighty alone. For this reason
Hadrat Ibrahim Khalilullah (`alayhissalam) is called hanif. Why Imam A`zam adopted this surname for
himself? It is not for the reason that he had any daughter by the name Hanifah. He had no daughter. Hisonly
son was Hammad.[Al-Khayrat al-Hisan] This surname or kuniyat seems to have been kept optimistically and
regarding it as a good omen called tafa’ul.
Hafiz Muhammad bin Ibrahim al-Wazir has paid tribute to the Imam in the following words on the reference
of Zamakhshari: “ Allah Almighty tied the earth with high mountains and rendered the knowledge strong
through Abu Hanifah. Among the leading Hanfi jurists there are the reigns of the Millat Hanifah as the
generosity is hatimi and the forbearance is Ahnafi and the Religion is Hanifi and the knowledge is Hanafi .
[Al-Raud al-Basim, vol. 1, p.159].
The famous historian Ibn Khallikan (608-682AH) has given the pedigree table of Imam A`zam as Abu
Hanifah Nu`man son of Thabit son of Zuti son of Mah. However the grandson of Imam A`zam namely
Isma’il has given the pedigree table as Nu`man sonof Thabit son of Nu`man son of Murzban. [Aujaz al-
Masalik, vol. 1, p.56]. Both are correct as Zuti after embracing Islam was named Nu`man. Further, the title of
Mah was Murzban. He was non Arab and due to reference (nisbat/ﻧﺴﺒﺖ ۡ َ ۡ ِ ) of wila’ with Taym he was called
Taymi. As Imam Bukhari was called ju`fi due to reference (nisbat/ﻧﺴﺒﺖ ۡ َ ۡ ِ ) of Islam and Imam Ibn Majah
( )رﺣﻤۃ ﷲ ﻋﻠﯿہis called Rab`i for such reference (nisbat/ﻧﺴﺒﺖ ۡ ۡ
َ ِ ). Imam Malik ( )رﺣﻤۃ ﷲ ﻋﻠﯿہwas called Taymi due
to wila-i-Half and Muqsim was called Maula Ibn `Abbas due to much residing with Hadrat `Abdullah bin
`Abbas (ﺗﻌﺎﻟﯽ ﻋﻨہ ٰ )رﺿﯽ ﷲ. Thus a maula is not always a person who is a freed slave. He may be so called on
the basis of wila-i-Islam, wila-i-half, and wila-i-luzum. Thus Imam A`zam was not a slave. The great
grandfather of Isma`il bin Hammad had called upon Hadrat `Ali (ﺗﻌﺎﻟﯽ ﻋﻨہ ٰ )رﺿﯽ ﷲwho prayed for his
progeny. [Manaqib Imam, Mulla Ali Qari, annexed with al-Jawahir al-Mudi’ah, vol. 2 p. 454].
Ideology of Pakistan -74- Justice ® Dr. Munir Ahmad Mughal
The other great jurist ( )ﻣﺟﺗﮭدImam Malik, adopts a similar principle under the term
’istislah / اﺳﺗﺻﻼحwhich is a near equivalent of ’istihsan/اﺳﺗﺣﺳﺎن, and means
deductions of law based on public welfare.
So both these Imams accept fundamental Islamic principle that general well-being
and social justice are the foundation of legislation.17
’Istidlal/ اﺳﺗدﻻلmeans only syllogistic reasoning and inference, but has technically
been restricted chiefly to recognition of customs and usages prevailing in a
community before Islam or the laws of religions revealed before Islam. Islam was
first promulgated in Arabia which regulated its life according to a number of time-
honoured customs.
All communities, civilized or uncivilized, are held together chiefly by the force of
customs and usages.
No revolution can change entirely the modes of life of any nation. If any revolution
ever attempted at the maximum practicable overhauling of the social heredity of
peoples, it was Islam. life after Islam, among the Arabian tribes, was changed so
much in its essentials that the pre Islamic days were termed the days of ignorance
and it was customary with the early followers of Islam to compare the two modes
of life.18
Societies thrive by continuity as well as change, conservation in some respects is
perhaps as good a factor in social stability and well-being as change and
progress…Even in the most ignorant and the most deprived society all customs
and traditions are not bad. Some usages are good, some are bad and others are
indifferent. Any effective reform has to uproot the bad, but it must at the same
time uphold and even strengthen the good, and let alone the indifferent Jurits
began to hold the opinion that customs and usages which prevailed in Arabia at
the advent of Islam, and which were not abrogated, had the force of law. About the
customs and usages of the other nations the principle was adopted that what was
not expressly forbidden by Islam was admissible and permissible, according to the
well known juristic maxim that permissibility is the original principle and what has
not been expressly forbidden in permissible. Such a sanction is ultimately based
on the principle of the non-Arab communities and hence it is this system which laid
a special stress on this principle.19
But the question arises: Why should any distinction be made between pre-Islamic
Arabian usafges and the customs of other nations who accepted Islam later?
The Messenger of Allah (وﺳﻠم وآﻟہ َ َ ﱠ ) َ ﱠhad laid special stress on this
ِ ۡ َ ُﺻﻠﯽ ﷲ
ٖ ِ َ ﻋﻠﯾہ
fundamental principle of Islam- that Islamis not bound with any territory or any
nation. In his last sermon he emphasised the point that an Arab has no inherent
superiority over the non-Arab. If this is true, then Arabian customs have no intrinsic
preference over non-Arabian customs. Superiority or inferiority lies only in the
character of the individuals.
Islam does not recognize any racial or national superiority. According to this vital
principle or impartiality among the nations, the modes of life and special usages of
17
Ibid, p. 229
18
Ibid., p. 230.
19
Ibid., pp. 230-31.
Ideology of Pakistan -75- Justice ® Dr. Munir Ahmad Mughal
all nations must be equally respected provided they do n ot run counter to the
fundamentals of Islam. ’istidlal recognizes the principle of nationality in the only
sense in whichit is admissible by Islam.20
IS PAKISTAN A THEOCRACY OR SECULAR OR MIXTURE OF BOTH OR
INDIFFERENT OF BOTH?
Undefined terms lead nowhere. The constitutional name of Pakistan is Islamic
Republic of Pakistan.
These words openly speak that Pakistan is a State where Islam is the state
religion. The direction, the focus of all activities in all branches shall conform to the
injunctions (ahkam) of the Holy Qur’an and Sunnah and no new law shall be
legislated against those injunctions (ahkam). The existing laws will also be
scrutinized and any repugnancy to the injunction of Islam found in them by the
competent forum shall be set right in accordance with law.
Republic speaks of it that the political system of running the affairs of the people
shall be democratic where the provinces shall be autonomous and subject to the
general control of the Federation. There shall be Parliament and the affairs shall
be settled by mutual consultation. The Judiciary shall interpret all laws and will be
independent in its administration. It is a federal, parliamentary, democratic Islamic
state. There is equal protection of law and fundamental rights are guaranteed.
Rights of minorities are fully protected. Pakistan is member of the UNO and has
signed many treaties, conventions, protocols etc.
The objectives Resolution is part of the Constitution.
Pakistan is not a theocracy as it is not controlled by the church. Pakistan is not
secular as it believes in
[La ’ilaha ’illallahu Muhammadur Rasulullah
اﻻ ﱠ ﷲ ُﻣ َ ﱠ
ِ ُ ُﺣﻣد ٌ ر ﱠﺳ ُۡول
(ﷲ ٰ ِ َ )ﻻ
ِ َ اﻟہ
There is no God save Allah and Hadrat Muhammad is the Messenger of
Allah (sallallahu ‘alayhi wa alihi wasallam)]
and all its laws are to be in accordance with the injunctions (ahkam) of Islam.
Council of Islamic Ideology, Federal Law Commission and the Federal Shari‘at
Court are there but those are not to play the role of a church. Those are
constitutional institutions and full bound by the provisions of the Constitution. The
soul and spirit of the Constitution is Islamic. Social justice and welfare of the
people is the main objective while performing any function by any organ, the
executive, the legislature and the judiciary.
Only Allah who is the Creator of all is to be worshipped by the Muslims and none
besides Allah is to be worshipped in any circumstance nor given the status of
Allah.
Those who are non-Muslims, Islam recognizes their rights and even grants them
rights and the Holy Qur’an clearly states:
ﻻ اﮐراه ﻓﯽ اﻟدﯾن
There is no compulsion upon them in the matter of Religion.
20
Ibid. p. 231.
Ideology of Pakistan -76- Justice ® Dr. Munir Ahmad Mughal
In Pakistan the minorities are free to practice their own religions.
As citizens of Pakistan they have full protection of law in the matter of life, honour
and property. There is equality before law fully guaranteed.
The Muslims are called in the Holy Qur’an the [“nation of the middle Path/ﺳطﯽ ٰ ُ اﻣۃ وُ ].
ﻋﻠ َﯾ َْﮭﺎ ِ ﱠإﻻ ْ ُ اﻟﺗﻲ
َ َﻛﻧت ِ ﺟﻌﻠﻧﺎ َ اﻟﻘ ْﺑ ِ َْﻠﺔ َ ﱠ
ْ َ َ َوﻣﺎ ُ َ وﯾﻛون َاﻟرﺳ ﱠُول ُ ﻋﻠ َﯾ
ِ َ ْ ْﻛم
َ ۗ ًﺷﮭﯾدا ُ َ َ ِ اﻟﻧﺎس
ﻋﻠﻰ َ ﱠَ َ ﻟﺗﻛوﻧوا ُ ﺷﮭد ُ ََاء ُ َ ِ ً َوﺳطﺎَ ً ﺟﻌﻠﻧﺎﻛمﻣﺔأ ُ ﱠ
ْ ُ َ ْ َ َ وﻛذﻟك
َ ََِ َ
ْ ُ َ َ ِ ُﺿﯾﻊ
ۚ إﯾﻣﺎﻧﻛم َ ِ ﷲ ُ ﻟ ِﯾﻛﺎن ﱠ
َ َ وﻣﺎ َ َ ۗ ُﷲ اﻟذﯾن َ ھ َد َ ى ﱠ
ِ ﻋﻠﻰ ﱠ َ َ إﻻﻟﻛﺑﯾرة ً ِ ﱠ
َ ِ َ َ ْ ﻛﺎﻧت
َ َ ْ ِ وإن ِ َ ْ َ ْ ﻣﻣنﱠ
َ َ ُ ﯾﻧﻘﻠب
َ ِ ۚ ﻋﻠﻰﻋﻘﺑ َﯾ ِ َْﮫ ِ َ ﻣنَ ْ َﯾﺗﺑ َﻊ ُ ﱠ ِاﻟرﺳ ﱠُول َ َ ِ ﻟﻧﻌ ْ ﻠم
(2:143) رﺣﯾم ٌ ﻟرء
ٌ ِ َ ُوف َ
َ ﺑﺎﻟﻧﺎس
ِ ﱠ ﱠ
ِ َ إن ﷲ ِﱠ
Thus, have We made of you an Ummat justly balanced, that ye might be
witnesses over the nations, and the Messenger a witness over yourselves; and
We appointed the Qibla to which thou wast used, only to test those who followed
the Messenger from those who would turn on their heels (From the Faith). Indeed
it was (A change) momentous, except to those guided by Allah. And never would
Allah Make your faith of no effect. For Allah is to all people Most surely full of
kindness, Most Merciful.(2:143)
The gap between this world and the life to come was successfully bridged by
Islam.
Religion was brought down from the heavens to the earth and life was defined as
sowing and reaping both here and hereafter.
Mere other worldliness was repudiated as a way of life because well being is to be
attained firstly here in this world.
All reality is one and this world is already vitally linked with the worlds above and
below it because there is only one Lord of all the worlds which are linked each to
each by a golden chain of rationality and grace.
Islam has a definite outlook on life and is convinced of its truth; but it prohibits the
suppression of other outlooks by force. Almost throughout human history, from
savage tribes to comprehensively organized cultures, religion covered almost all
phases of life. So when the Holy Qur’an enunciated the principle that there must
not be any compulsion in religion, it really granted a general charter of freedom for
all modes of life, to all nations and all creeds. There must be mutual respect for
each other’s creeds.
Annexure 1
21
http://www.pakistani.org/pakistan/legislation/constituent_address_11aug1947.html
Ideology of Pakistan -77- Justice ® Dr. Munir Ahmad Mughal
I cordially thank you, with the utmost sincerity, for the honour you have conferred
upon me - the greatest honour that is possible to confer - by electing me as your
first President. I also thank those leaders who have spoken in appreciation of my
services and their personal references to me. I sincerely hope that with your
support and your co-operation we shall make this Constituent Assembly an
example to the world. The Constituent Assembly has got two main functions to
perform. The first is the very onerous and responsible task of framing the future
constitution of Pakistan and the second of functioning as a full and complete
sovereign body as the Federal Legislature of Pakistan. We have to do the best we
can in adopting a provisional constitution for the Federal Legislature of Pakistan.
You know really that not only we ourselves are wondering but, I think, the whole
world is wondering at this unprecedented cyclonic revolution which has brought
about the clan of creating and establishing two independent sovereign Dominions
in this sub-continent. As it is, it has been unprecedented; there is no parallel in the
history of the world. This mighty sub-continent with all kinds of inhabitants has
been brought under a plan which is titanic, unknown, unparalleled. And what is
very important with regards to it is that we have achieved it peacefully and by
means of an evolution of the greatest possible character.
Dealing with our first function in this Assembly, I cannot make any well-considered
pronouncement at this moment, but I shall say a few things as they occur to me.
The first and the foremost thing that I would like to emphasize is this: remember
that you are now a sovereign legislative body and you have got all the powers. It,
therefore, places on you the gravest responsibility as to how you should take your
decisions. The first observation that I would like to make is this: You will no doubt
agree with me that the first duty of a government is to maintain law and order, so
that the life, property and religious beliefs of its subjects are fully protected by the
State.
The second thing that occurs to me is this: One of the biggest curses from which
India is suffering - I do not say that other countries are free from it, but, I think our
condition is much worse - is bribery and corruption. That really is a poison. We
must put that down with an iron hand and I hope that you will take adequate
measures as soon as it is possible for this Assembly to do so.
I know there are people who do not quite agree with the division of India and the
partition of the Punjab and Bengal. Much has been said against it, but now that it
has been accepted, it is the duty of everyone of us to loyally abide by it and
honourably act according to the agreement which is now final and binding on all.
But you must remember, as I have said, that this mighty revolution that has taken
place is unprecedented. One can quite understand the feeling that exists between
the two communities wherever one community is in majority and the other is in
minority. But the question is, whether it was possible or practicable to act
otherwise than what has been done, A division had to take place. On both sides, in
Hindustan and Pakistan, there are sections of people who may not agree with it,
who may not like it, but in my judgement there was no other solution and I am sure
future history will record is verdict in favour of it. And what is more, it will be proved
by actual experience as we go on that was the only solution of India’s
constitutional problem. Any idea of a united India could never have worked and in
my judgement it would have led us to terrific disaster. Maybe that view is correct;
maybe it is not; that remains to be seen. All the same, in this division it was
impossible to avoid the question of minorities being in one Dominion or the other.
Now that was unavoidable. There is no other solution. Now what shall we do?
Now, if we want to make this great State of Pakistan happy and prosperous, we
should wholly and solely concentrate on the well-being of the people, and
especially of the masses and the poor. If you will work in co-operation, forgetting
the past, burying the hatchet, you are bound to succeed. If you change your past
and work together in a spirit that everyone of you, no matter to what community he
belongs, no matter what relations he had with you in the past, no matter what is
his colour, caste or creed, is first, second and last a citizen of this State with equal
rights, privileges, and obligations, there will be on end to the progress you will
make.
I cannot emphasize it too much. We should begin to work in that spirit and in
course of time all these angularities of the majority and minority communities, the
Hindu community and the Muslim community, because even as regards Muslims
you have Pathans, Punjabis, Shias, Sunnis and so on, and among the Hindus you
have Brahmins, Vashnavas, Khatris, also Bengalis, Madrasis and so on, will
vanish. Indeed if you ask me, this has been the biggest hindrance in the way of
India to attain the freedom and independence and but for this we would have been
free people long long ago. No power can hold another nation, and specially a
nation of 400 million souls in subjection; nobody could have conquered you, and
even if it had happened, nobody could have continued its hold on you for any
length of time, but for this. Therefore, we must learn a lesson from this. You are
free; you are free to go to your temples, you are free to go to your mosques or to
any other place or worship in this State of Pakistan. You may belong to any
religion or caste or creed that has nothing to do with the business of the State. As
Ideology of Pakistan -79- Justice ® Dr. Munir Ahmad Mughal
you know, history shows that in England, conditions, some time ago, were much
worse than those prevailing in India today. The Roman Catholics and the
Protestants persecuted each other. Even now there are some States in existence
where there are discriminations made and bars imposed against a particular class.
Thank God, we are not starting in those days. We are starting in the days where
there is no discrimination, no distinction between one community and another, no
discrimination between one caste or creed and another. We are starting with this
fundamental principle that we are all citizens and equal citizens of one State. The
people of England in course of time had to face the realities of the situation and
had to discharge the responsibilities and burdens placed upon them by the
government of their country and they went through that fire step by step. Today,
you might say with justice that Roman Catholics and Protestants do not exist; what
exists now is that every man is a citizen, an equal citizen of Great Britain and they
are all members of the Nation.
Now I think we should keep that in front of us as our ideal and you will find that in
course of time Hindus would cease to be Hindus and Muslims would cease to be
Muslims, not in the religious sense, because that is the personal faith of each
individual, but in the political sense as citizens of the State.
Well, gentlemen, I do not wish to take up any more of your time and thank you
again for the honour you have done to me. I shall always be guided by the
principles of justice and fairplay without any, as is put in the political language,
prejudice or ill-will, in other words, partiality or favouritism. My guiding principle will
be justice and complete impartiality, and I am sure that with your support and co-
operation, I can look forward to Pakistan becoming one of the greatest nations of
the world.
I have received a message from the United States of America addressed to me. It
reads:
On the occasion of of the first meeting of the Constituent Assembly for Pakistan, I
extend to you and to the members of the Assembly, the best wishes of the
Government and the people of the United States for the successful conclusion of
the great work you are about to undertake.
PROTECTION OF MINORITIES
A SACRED UNDERTAKING
th
Broadcast Speech from the Pakistan Radio, Lahore on 30 October, 1947
A few days ago, I received harrowing accounts of the terrible happenings in the
Punjab and the situation, from all accounts, appeared to be so grave that I decided
to come to Lahore. On my arrival here, I immediately got in touch with various
sources that were available to me and I was deeply grieved to realize that
unfortunately, there was a great deal of truth in what had been told to me. I am
speaking to you under deep distress and with a heavy heart. We have,
undoubtedly, achieved Pakistan and that too without bloody war and practically
peacefully by moral and intellectual force and with the power of pen which is no
less mighty than the sword and so our righteous cause has triumphed. Are we now
going to besmear and tarnish this greatest achievement for which there is not
parallel in the whole history of the world by resorting to frenzy, savagery and
butchery? And, will this lead us anywhere? Pakistan is now a fait accompli and it
can never be undone, besides, it was the only just, honorable and practical
solution of the most complex constitutional problem of this great sub-continent.
The division of India is now finally and irrevocably effected. No doubt, we feel that
the carving out of this great independent, sovereign Muslim State has suffered
injustice. We have been squeezed inasmuch as it was possible and the latest blow
that we have received was the Award of the Boundary Commission. It is an unjust,
incomprehensible and even perverse Award. It may be wrong, unjust and perverse
and it may not be a judicial award, but political award but we had agreed to abide
by it and it is binding upon us. As honorable people we must abide by it. It may be
Ideology of Pakistan -96- Justice ® Dr. Munir Ahmad Mughal
our misfortune, but we must bear up this one more blow with fortitude, courage
and hope.
Let us now plan to build and reconstruct and regenerate our great nation and our
sovereign State of Pakistan which, you know, is not only the biggest Muslim State
in the world but the fifth biggest sovereign State in the world. Now is the time,
chance and opportunity for every Mussalman to make his or her fullest and best
contribution and make the greatest sacrifice and work ceaselessly and selflessly in
the service of our nation and make Pakistan one of the greatest nations of the
world. It is in your hands; we have undoubtedly talents; Pakistan is blessed with
enormous resources and potentialities; Providence has endowed us with all the
wealth of nature and now it lies with man to make best of it.
It is agreed on all hands that peace should be restored without delay and that law
and order must be established and maintained at any cost. Now it is up to leaders
and the rank and file of the communities to leave no stone unturned in fulfilling the
sacred and honorable undertaking that was given at the Special Conference on
the 29th August, to protect the minorities and work in everywhere for the welfare
and safety of the refugees. The Lahore Conference of 29th has further laid down
categorically certain ways and means to be adopted to implement its decisions
and such further measures will be taken which have the solemn, firm and
determined sanction of the Pakistan and the Dominion of India Government.
Henceforth they will be naturally responsible, as the Punjab Boundary Force which
was limited only to certain areas, could not deal with entire Punjab—both West
and East, especially now as the rural areas have also been affected and,
therefore, it has been abolished.
These decisions and measures adopted by the Special Conference should
reassure the people of all communities that the Pakistan and India Government
are determined to put down ruthlessly these orgies and their far-reaching
consequences. But it requires the communities concerned to realize the folly and
futility of indulging in this savagery which has already taken a colossal toll of
human life and especially of the innocent ones and has displaced hundreds of
thousands of innocent people rendered them- homeless and delivered them to
starvation who are wandering about in the countryside for their lives—besides
resulting in destruction of property on an extensive scale.
This is not the moment for me to go into the origin or cause of all that is happening
or to apportion blame as to which community has disgraced itself more. It will be
for the historians to give their verdict. Humanity cries loud against this shameful
conduct and the deeds that have been committed. Those who are responsible for
this holocaust must be dealt with an iron hand and put down ruthlessly. The
civilized world is looking upon these doings and happenings with horror and the
fair name of the communities concerned stands blackened in the eyes of the
world.
It is now up to the leaders and those responsible and in charge of the
Governments to make their supreme effort to make amends for this indelible
stigma. While the horizon is beset with dark clouds, let me appeal to you and give
this message to the people of Pakistan. Create enthusiasm and spirit and go
forward with your task, with courage and hope and we shall do it. Are we
downhearted? Certainly not. This history of Islam is replete with instances of
Ideology of Pakistan -97- Justice ® Dr. Munir Ahmad Mughal
velour, grit and determination. So march on notwithstanding obstruction, obstacles
and interference; and I feel confident that a united nation of 70 million people with
a grim determination and with a great civilization and history need fear nothing. It
is now up to you to work, work and more work; and we are bound to succeed. And
never forget our motto: Unity, Discipline and Faith”.
I have so far spoken to you in English as you know that the eyes of the world are
upon Pakistan and we are watched by the various nations of the world with
keenest interest since the establishment of Pakistan as an independent, sovereign
State which has been a great and historical event. I, therefore, used the medium of
English so as to be able to reach the world-wide audience, which exhibited great
interest in Pakistan.
The text of my broadcast will be translated in Urdu and read to you in a few
minutes time as well as published in the Press tomorrow, but, nevertheless, I
would also like to say a few words in Urdu.
Pakistan Zindabad
(URDU PART )
Punjab kay Mossalmanon kay bulanay per main atthaees (28) tarikh ko
Lahore aya
Jahan tak muj say ho saka ............aur Jis tarah muj se ho saka main ne asal aur
theek theek halaat ka pata lagaya aur aj kal jo kuchh ho raha hai us ko samajhnay
ki poori koshish ki.
Ap ko is wakt maloom ho gaya hoga ke Lahore main’ jo Special Conference huee
thee..... us main kya kya faislay kiye gaye.........aur un par amal karnay kay kaunse
kadam uthay gaye.
Is Conference main Indian Dominion aur Pakistan ki Hakoomaton kay
Numayinday ......... Dominion of India aur Pakistan kay Governor General yanee
Lord Mounibatten aur main ............. hamaray salahkar aur specialists shamil thay.
Conference nay pooray pooray itifak kay sath yeh elaan kiya hai.... keye dono
hakoomaton ka ye paak farz hai ki who awam kay mal aur jaan ki har tarah say
hifazat karengi...aur hazaron ki tadaad main jo log apna qhar bar chhor kar bhaag
rahay hain ........ unki hifazat ........... unki dekh-bhal ...........aur behtari kay liya
dono hakoomaten apni apni takat kay mutabik sab kuchh kerengi.
Main apko yaqin dilata hun ki jahaan tak Pakistan ki hakoomat ka tualaq hai ......
ham apni zirnma-dari ko sar-anjam daynay key liye sab huchh karengay.
Mujey poori ummeed hai ke Indian Dominion ki hakoomat bhi aisa hi karegi
Jin jin baton par ham nay iqurar kya hai agar unko ba-izzat tarikay say ......... aur
pooray iraday aur takat say poora kiya gaya to mujhay yaqeen hai ke is wakt jo
nazuk surathall paida ho chuki hai us-main jaldi he acchhi tabdili paida hogi ..........
aur ham sab phir aman-o-amaan say dono Hakoomaton main azad qaumon ki
trah zindgi khushee say basar karengay.
REORIENTATION OF EDUCATION
Ideology of Pakistan -98- Justice ® Dr. Munir Ahmad Mughal
Message to The All-Pakistan Educational Conference,
held in Karachi on 27th November, 1947
I am glad that the Pakistan Educational Conference is being held tomorrow in
Karachi. I welcome you all to the Capital of Pakistan and wish you every success
in your deliberations, which I sincerely hope will bear fruitful and practical results.
You know that the importance of education and the right type of education cannot
be over-emphasized. Under foreign rule for over a century, in the very nature of
things, I regret, sufficient attention has not been paid to the education of our
people, and if we are to make any real, speedy and substantial progress, we must
earnestly tackle this question and bring our educational policy and program on the
lines suited to the genius of our people, consonant with our history and culture,
and having regard to the modern conditions and vast developments that have
taken place all over the world.
There is no doubt that the future of our State will and must greatly depend upon
the type of education and the way in which we bring up our children as the future
servants of Pakistan. Education does not merely mean academic education, and
even that appears to be of a very poor type. What we have to do is to mobilize our
people and build up the character of our future generations. There is immediate
and urgent need for training our people in the scientific and technical education in
order to build up future economic life, and we should see that our people
undertake scientific commerce, trade and particularly, well-planned industries. But
do not forget that we have to compete with the world, which is moving very fast in
this direction. Also I must emphasize that greater attention should be paid to
technical and vocational education.
In short, we have to build up the character of our future generations which means
highest sense of honor, integrity, selfless service to the nation, and sense of
responsibility, and we have to see that they are fully qualified or equipped to play
their part in the various branches of economic life in a manner which will do honor
to Pakistan.
Message sent to the Refugees on the occasion of tour of the not affected areas in
Karachi on 9th January, 1948
Ideology of Pakistan -100- Justice ® Dr. Munir Ahmad Mughal
I quite understand the feeling of the Muslim refugees and those who have
suffered, and they have my fullest sympathy, but they must restrain themselves
and act as responsible men, and not abuse the hospitality that has been extended
to them and forget all that is being done for them to make their lot happier. I once
more want to impress upon all Muslims that they should fully co-operate with the
Government and the officials in protecting their Hindu neighbor against these
lawless elements, fifth columnists and the cliques who are responsible for creating
these disturbances, and restore trust and confidence amongst all the communities.
Pakistan must be governed through the properly constituted Government, and not
by cliques, or fifth-columnists or a mob, and the Pakistan Government are going to
take the severest possible measures against the offenders, and they shall be dealt
with sternly and ruthlessly. I fully sympathize with Hindus many of whom have
been misled by propaganda that is being carried on to pull them out of Sind, with
an ulterior motive, and as a result many innocent Hindus have seriously suffered.
With regard to this unfortunate trouble, it is not yet known who was responsible for
bringing the Sikhs to Karachi and arranging to lodge them at the Gurdwara without
informing the District Magistrate, Sind, or any Sind Authority or Police; this is a
matter which requires thorough investigation. At present it seems somewhat
mysterious, but it is going to be fully investigated.
Pakistan Zindabad
ON PAKISTAN-BURMA RELATIONS
Reply to the Speech made by the Burmese Ambassador in Pakistan at the time
of presenting Credentials to the Quaid-i-Azam on 21st January, 1948
Your Excellency,
It gives me great pleasure to receive you today in your capacity as the first
Ambassador of the Union of Burma to Pakistan.
Your Excellency is no stranger to us as you have already been here for some
months as the High Commissioner for Burma. The leaders and the people of
Burma are also no strangers to us as in the past, History had brought our destinies
together. With the great changes that took place on 15th August, 1947, geography
has also brought our future closely together as borders of Your Excellency’s great
country are contiguous for hundreds of miles with the borders of Pakistan. As I had
said in my message to the President of the Union of Burma, the attainment of
complete independence by Your Excellency’s country on the fourth of this month
gave us in Pakistan the greatest pleasure as it marked the culmination of a
process which was initiated in this very subcontinent.
I have no doubt that as in the past, in future also the many bonds that exist
between the Union of Burma and Pakistan will be strengthened to the mutual
advantage of both countries. I hope that these two lands, both ancient in history
but both on the road to a new and high destiny, will strive with-energy to establish
a lasting era of progress and peace.
I welcome Your Excellency’s assurance to discharge your duties in such a manner
as may best conduce to the lasting benefit of both peoples. I am glad to note that
during your short term of office as High Commissioner in Pakistan you have
Ideology of Pakistan -101- Justice ® Dr. Munir Ahmad Mughal
received every assistance from Pakistan. I have no doubt that in the future also
these good relations will continue and I assure you of our co-operation with your
government.
On behalf of the government and people of Pakistan I once more extend to Your
Excellency a most cordial welcome.
Pakistan Zindabad
REHABILITATION OF REFUGEES
Speech on the Opening Ceremony of the Bengal Oil Mills on 2nd February, 1948
It has given me great pleasure to come here today to perform the opening
ceremony of the Bengal Oil Mills. Every new mill or factory means a step forward
on the road to the economic stabilization of our country and the prosperity of its
people. Millions of our brethren have been displaced by the cataclysm that
attended the birth of Pakistan. Most of them have lost all their worldly belongings
as also their means of livelihood. Their rehabilitation presents a problem of
colossal magnitude, the successful solution of which would require the concerted
efforts of the Government and the people. The response to the Quaid-i-Azam’s
relief Fund has been magnificent and the munificence of people of the stricken but
gratuitous relief and doles are only palliatives and do not provide a satisfactory
solution of the refugees’ problem. We do not want merely to keep these
unfortunate people alive as a drag on society—we want them to live as self-
respecting, self-relying and useful members of Society. All the refugees are not
agriculturists and even all the agriculturists cannot be settled on land without
fragmenting the available arable land into small uneconomic holdings. The only
way in which these people can be put on their feet again is the rapid
industrialization of the country which would provide new avenues of employment
for them. Nature has blessed us with plenty of raw materials and it is now up to us
to harness our resources to the best advantage of our State and its people.
You have mentioned the trials and tribulations of the Muslims of Kathiawar during
the last few stormy months. While I fully sympathize with them in their suffering, I
am sure they will not be overwhelmed by these temporary setbacks. Their
resilience will enable them to weather these storms with equanimity and by their
resourcefulness and spirit of enterprise they would soon retrieve their lost fortunes.
I thank you once again for your generous contribution to the Relief Fund and I wish
your venture all success and prosperity and hope that it may prove a precursor to
many more enterprises for which there is so much scope in Pakistan.
Pakistan Zindabad
ON CEYLON’S INDEPENDENCE
Reply to the speech made by the first Ambassador of the United States of America
at the time of presenting
th
Credentials to the Quaid-i-Azam, on 26 February, 1948
Your Excellency,
It gives me great pleasure to welcome you in our midst as the first Ambassador of
the United States of America. Though Pakistan is a new State, for well over a
century now there have been many connections of trade and commerce between
the people of Pakistan and the people of the United States. This relationship was
strengthened and made more direct and intimate during two world wars and more
particularly and more recently during the second world war when our two people
stood shoulder to shoulder in defense of Democracy the historic fight for self-
government by your people and its achievement by them, the consistent teaching
and practice of democracy in your country had for generations acted as a beacon
light and had in no small measure served to give inspiration to nations who like us
were striving for independence and freedom from the shackles of foreign rule
I cordially share your pleasure at the evidence of friendship and sympathy shown
by your country in opening diplomatic relations with Pakistan from the every first
day of its establishment as a new State. I would like to add that this friendship has
been diligently and consistently furthered by your very able and esteemed
Ideology of Pakistan -113- Justice ® Dr. Munir Ahmad Mughal
colleague Mr.Charles Lewis, the Charge-d’ Affairs who represented your country
here pending Your Excellency’s arrival.
Pakistan was confronted with grave and dangerous issues and problems from its
early days. Though as a new State we have to face a serious situation, we have
no doubt in our own minds that by our united will and determination to live as a
free and peace-loving people, we shall overcome them successfully.
I thank Your Excellency for your friendly assurances of sympathy in dealing with
our many problems. I also deeply appreciate your confidence that our traditions
and our past will help us to fulfill the hopes and ideals of our people. In return I can
assure Your Excellency that after having emerged from an eclipse which lasted
over a century and a half, the people of Pakistan desire nothing which is not their
own, nothing more than the goodwill and friendship of all the free nations of the
world. We in Pakistan are determined that having won our long-lost freedom we
will work to the utmost limit of our capacity not only to build up a strong and happy
State of our own but to contribute in the fullest possible measure to international
peace and prosperity. I am glad to learn that Your Excellency and the great
country and people you represent, will give your co-operation to us in order to
advance our economic and cultural relations for the mutual benefit of both the
countries. I am hopeful that good relations and friendship already existing between
the peoples of America and Pakistan will be further strengthened and the bonds of
friendship between our two countries will be more firmly riveted. Your Excellency, I
assure you that my government and I will do all that lies in our power to give you
every assistance in the fulfillment of what is our common desire and objective. I
once more extend to Your Excellency a warm welcome to Pakistan as the first
Ambassador of the United States of America.
Pakistan Zindabad
Reply to the speech made by the first Turkish Ambassador to Pakistan at the time
of presenting Credentials to the
Quaid-i-Azam on 4th March. 1948
Your Excellency,
It gives me great pleasure to welcome you today as the first Turkish Ambassador
to Pakistan. But my pleasure is enhanced, as there is a unique significance about
today’s ceremony to the people of Pakistan for historical reasons. Your Excellency
has yourself observed that many spiritual and sentimental ties born and grown in
the course of a long history bind the people of Turkey to the people of Pakistan.
Not only this but also by a turn of the world situation during the past 50 years or
more, Turkey has been in our thoughts constantly and has drawn our admiration
for the velour of your people and the way in which your statesmen and leaders
have struggled and fought almost single handed in the midst of Europe for your
freedom and sovereignty which have been happily maintained.
The exploits of your leaders in many a historic field of battle; the progress of your
Revolution; the rise and career of the great Ataturk, his revitalization of your nation
by his great statesmanship, courage and foresight all these stirring events are
Ideology of Pakistan -114- Justice ® Dr. Munir Ahmad Mughal
well-known to the people of Pakistan. In fact, right from the very birth of political
consciousness amongst the Muslims of this great sub-continent, the fortunes of
your country were observed by us with deep sympathy and interest. I can,
therefore, assure Your Excellency that the Muslims of Pakistan entertain
sentiments of affection and esteem for your country, and now Turkey and Pakistan
both as free, sovereign and independent countries, can strengthen their ties more
and more for the good of both.
We hope that with Your Excellency’s assistance and cooperation we may be able
to build up closer political and cultural ties with your State, and thus contribute our
share to the attainment of peace and prosperity throughout the world.
Finally, I extend a most cordial welcome to Your Excellency as the first
Ambassador of Turkey to Pakistan a welcome charged with the deepest affection
born of historical and cultural ties and traditions of the past.
Pakistan Zindabad
Speech at the meeting of the Pakistan Red Cross Society held at the
governor-general’s House, Karachi on 15th March, 1948
It gives me great pleasure indeed to welcome the Members of the Governing Body
of the Pakistan Red Cross Society and friends and sympathizers who are present
here today. I thank you for the honor you have done me by inviting me to
inaugurate this meeting and I am glad that you have given me the opportunity to
do so. Many of the members of the governing body are new to Red Cross work,
and, therefore, I thought it appropriate that I should mention the objects to which
the Funds of the Society can legally be applied. I have tried to gather such
information as I could with regard to the origin and history of Red Cross which is
replete with great sacrifices rendered by unselfish men and women who have
done so much good to suffering humanity.
The “Red Cross” had its origin at Geneva, almost directly as the result of an
accidental visit made in 1859 to the battlefield of Solferino in Italy by a young man
from Geneva, named Jean Henry Dunant. Dunant was deeply moved by the
sufferings of the wounded and the groans of the dying. He wrote a book, which
made a great impression, and as a result of his enthusiastic efforts a non-official
“Committee of Five” was founded in Geneva. In 1863, this Committee convened a
semi-official conference, which was attended by the representatives of sixteen
different countries. Following the conference the “Committee of Five” became the
“Genevese Committee for the Relief of wounded soldiers” and “National Aid
Societies” were formed in a number of countries.
A few months later, the Swiss Government called an official diplomatic conference,
which drew up the Geneva Convention for the relief of, sick and wounded in war.
Sixty-three nations eventually acceded to this Convention. The Conference also
decided that all those who worked to relieve suffering in war and were under this.
Convention, entitled to protection, should adopt one distinctive emblem,
irrespective of the country to which they belonged. They selected for that emblem,
Ideology of Pakistan -115- Justice ® Dr. Munir Ahmad Mughal
as a compliment towards the country in which the idea for international treaties for
the protection of the defenseless victims of hostilities was born, the reverse of the
Swiss flag, which is a white Cross on a red background. The emblem adopted by
the Conference was, therefore, a Red Cross on a white background. It is generally
recognized that this emblem should be universal to enable it to fulfill its mission to
the greatest possible extent, especially on the battlefield, where the persons and
institutions of the Army Forces Medical Corps and of the Voluntary Aid Societies
are, if under this distinctive emblem, protected against any enemy action by
international conventions. Not less important is the symbolic value of the Red
Cross in the field of international collaboration with the aim of mitigating the
horrors of the War and ameliorating public health and public welfare.
Switzerland is still the headquarters of the Red Cross movement. The original
Committee of Five has, since 1876, been known by the name of the International
Committee of the Red Cross and is still a purely Swiss organization with an
exclusively international activity. The members are all Swiss Nationals. One of the
chief functions of this Committee is in time of war, to serve, either directly or
through their Delegates, as intermediaries between Governments and National
Societies of the belligerent Powers, in all cases where their assistance is
requested. They endeavor, by all means in their power, to promote in every way
the welfare of the victims of the war. The Committee takes over similar functions in
time of civil war and internal troubles offering to all parties concerned their services
in order to mitigate human suffering. In peacetime and in Wartime, the Committee
is the guardian of the Geneva Convention and the fundamental Red Cross
principles and their distinctive emblem. That such an organization is an
international necessity needs no emphasis. lt is peculiarly appropriate that it
should be located in Switzerland, as Swiss perpetual neutrality was guaranteed by
the Power in 1815 at the close of the wars of Napoleon and his neutrality has been
respected ever since.
I must explain that the International Committee of the Red Cross is not the
governing body, although it is the body which has to approve the affiliation of
National Red Cross Societies to the International Red Cross, the name adopted in
1928. The Red Cross Community comprises the National Red Cross Societies, the
International Committee of the Red Cross, and the League of Red Cross
Societies. This league was founded in 1919 on the proposal of the American Red
Cross. It is a federation of National Red Cross Societies, created with a view to
promoting Red Cross activities in peacetime and to help the National Societies to
perfect their organization, to develop public health and public welfare in the
national and international fields. The League has a board of governors, comprising
one representative of each of the National Societies of the world. This board
meets every two years and its Executive Committee twice yearly. However, in
wartime it is often not possible to convene these sessions and the International
Committee remains the only link between countries and their societies. No
National Red Cross Society can be affiliated to the International Red Cross unless
the country to which it belongs has acceded to the Geneva Convention regarding
the care of the sick and wounded in war and the Convention regarding the
treatment of prisoners of war. The Government of Pakistan have already
communicated to Geneva their desire to adhere to these conventions.
Ideology of Pakistan -116- Justice ® Dr. Munir Ahmad Mughal
In so far as a governing body of the International Red Cross exists, it is the
International Red Cross Conference. It is the supreme Assembly of the Red Cross
and includes representatives of all National Societies of the International
Committee and of the League. Official representatives of the States signatory to
the Geneva Conventions are also invited to the meetings and enjoy the right of
vote. The International Conference passes resolutions on all questions concerning
Red Cross policy in international field. The Conference meets in principle every
four years, except in times of world war, and in the intervals it is represented by a
standing Commission. The next meeting is to be held in Sweden this August. It will
be an important one as a final meeting of several preliminary international
meetings already held after the end of the second world war. Its main task will be
the revision of the Geneva Conventions concerning the treatment of the sick and
wounded and prisoners of war and the protection of the defenseless civil
population in wartime. These conventions are ready in a draft based on
experiences gained during the second world war. The Conference will furthermore
lay down the future Red Cross policy on the international field. Having the
importance of this Conference in view, we hope to be able to send Delegates of
the Pakistan Government and of the Pakistan Red Cross Society which, has now
been formed by the Pakistan Red Cross Society Order, 1947 to this Conference to
be held in Stockholm this year.
It was in 1920, that an Indian Red Cross Society was formed. The Act was then
passed “to constitute an Indian Red Cross Society and to vest in it the balance of
the funds collected for medical and other aid to the sick and wounded and other
purposes of a like nature” during the 1914-18 war. This Act was adapted under the
Pakistan “Adaptation of existing Pakistan law” Order of 1947,to bring into being the
Pakistan Red Cross Society. At the first meeting of the Governing Body of this new
Society today you will, among other things, consider the division of the assets of
the old Indian Red Cross Society between India and Pakistan. Ladies and
Gentlemen, as will be clear from what I have told you, the aims of the Red Cross
may be summarized under three heads:
Promotion of health.
Prevention of disease.
Mitigation of suffering throughout the world.
In war time the proper function of the Red Cross is of course care of the sick and
wounded. In peace time the activity of the Organization lies chiefly in the field of:
supplementary work for existing organizations concerned with the three aims
which I have mentioned above; and pioneering work to initiate social service in
pursuance of those aims which might eventually be taken over by the
Government or by local bodies.
It is most appropriate that the Red Cross should have available emergency
services to be ready in times of floods, famines or epidemics or any other calamity
that may overwhelm any country to go to the relief of suffering humanity, as laid
down in the first schedule of Act XV of 1920 adapted for Pakistan include:
The care of the sick and wounded men of Pakistan Forces, whether still on the
active list or demobilized.
Ideology of Pakistan -117- Justice ® Dr. Munir Ahmad Mughal
The care of those suffering from tuberculosis, having regard in the first place to
soldiers and sailors whether they have contracted the disease on active service
or not Child Welfare.
Work parties to provide the necessary garments, etc., for hospitals and health
institutions in need of them.
Assistance required in all branches of nursing, health and welfare work, ancillary
to any organization which have or may come into being in Pakistan and which are
recognized by the Society.
Home Service Ambulance work
Provision of comforts and assistance to members of Pakistan Forces, whether
on the active list or demobilized.
Such other cognate objects as may, from time to time are approved by the
Society.
In India, in the past, the main peacetime activities of the Society have been :
Maternity and Child Welfare Services.
Training of Assistant Midwives.
Providing amenities in women’s and Children’s hospitals.
Supply of ambulance Cars to Districts.
Since partition of the sub-continent of India into two dominions Pakistan and
India—such activities have been continued by the existing Branch Red Cross
Societies in the Provinces of Pakistan. A fifth service with which our Society might
well concern itself is the organization of Blood Banks; for these it would be the
function of the Society to arrange for Panels for the whole country, to enlist
donors, and to send vans around to collect them. The scope of the work, which
can be done by Provincial Branches under the guidance of the Governing Body, is
very wide indeed.
There is also the Junior Red Cross, which has been organized by some of the
Branch Societies in Pakistan, and operates in schools. The teachers are generally
known as Patrons or Red Cross links. Services rendered by the Junior Red Cross
are concerned with: operates in schools. The teachers are generally known as
Patrons or Red Cross links. Services rendered by the Junior Red Cross are
concerned with:
1. organization of lectures;
2. International correspondence, between Members of the Junior Red Cross in
one country and the Junior Red Cross in another, which has proved a
potent force in promoting International understanding; and;
3. Helping in carrying messages and performance of similar services.
It is dear from the history of the Red Cross as I have tried to outline it to you that
National Red Cross Societies are not official bodies, although throughout the past
80 years they have been closely associated with national and diplomatic actions.
Even when countries sever all connections with one other in war their Red Cross
Societies still have a common link in the International Red Cross Society in neutral
Switzerland. Today, it gives me great satisfaction to welcome among us a
representative of the International Red Cross—Dr. Wenger, who has been in
Pakistan for some weeks visiting Refugee Camps, advising upon methods of
Ideology of Pakistan -118- Justice ® Dr. Munir Ahmad Mughal
improvement in our relief work there, and investigating means by which the
International Red Cross can give us aid.
Indeed from the brotherhood of the International Red Cross much help has been
forthcoming in Pakistan’s hour of need.
The Red Cross Society of Canada sent to us a valuable gift of penicillin, and the
Canadian Trade Agent in Karachi received a donation of some RS. 12,000 which
he spent upon blankets for our refugees.
The Australian Red Cross Society have informed us that it is proposed to ship
blankets, woolen clothing, dressing and drugs worth £6,00 to Pakistan, and from
the same country a cash donation of about £99 and warm clothing have been
received for my Relief Fund.
From the Turkish Red Crescent 75 bales of warm clothing have been sent for
distribution in refugee camps.
From the British Red Cross Society have come one complete hospital, which is
now functioning in Multan, 12 Ambulance cars, 2 Doctors from the United Kingdom
and 2 engaged in Pakistan, a Matron and three nursing sisters. Four more sisters
are expected and a complete Casualty Clearing Station for 250 persons has
recently arrived. From the same source during the last few months we have
received supplies of milk, stores, and blankets apart from other aid of a substantial
nature, and the services of Major General Sir Treffry Thompson, the commissioner
of the British Red Cross Society operating in Pakistan, whom I am’ “ratified to see
here today, are proving of the highest value to this country.
By other countries also we have been given the most generous assistance,
although not always, under the symbol of the Red Cross. From the Government of
Iran came a gift of anti-cholera vaccine, and Switzerland, Holland and South Africa
made offers of similar gifts. American Voluntary Relief Agencies working through a
committee for emergency aid to India and Pakistan have sent drugs, medical
stores, powdered milk, cereals, blankets and warm clothing in large quantities.
Fourteen different ships have brought these sorely needed gifts. Doctors and
nurses also come, and Mobile Medical Unit of the Christian Committee for Relief in
West Pakistan, composed of mixed American, British and Indian Christian
personnel have done splendid work. How much all this has meant to our
Refugees, everyone here, will realize. It was inspiring to know that these, our
friends, were working under most difficult conditions to supplement our own
organizations while Muslim ladies came forward enthusiastically in hundreds to
help their sick and injured brothers and sisters in a spirit of sympathy and sacrifice.
Among the doctors who, inspired by a high ideal of service, have come from
abroad to work in an honorary capacity in our refugees camps, I must mention
doctor Holland, son of Sir Henry Holland, an honored Member of our Governing
Body who has given long years of his life to the people of this land, and who is
leaving us within a few days. Our good wishes go with him in his retirement. I
would also mention Mr. Ghulam Mohammed, a businessman of Newcastle-on-
Tyne who brought 3 British Doctors for honorary service in Pakistan. Ladies and
Gentlemen: magnificent contributions to the common cause, such as those to
which I have just referred, are assuredly a most faithful interpretation of the noble
spirit of the Red Cross.
Ideology of Pakistan -119- Justice ® Dr. Munir Ahmad Mughal
So, now that Pakistan Red Cross Society has been established by us, it will, I
hope, play its full and destined part in the service of humanity along with other
bodies and organizations in the international field to afford all possible relief and
help to the suffering and distressed people wherever possible.
Pakistan Zindabad
NATIONAL CONSOLIDATION
Speech on the occasion of the presentation of New Pakistan Coins and Notes by
the Finance
Minister of Pakistan, on 1st April, 1948
I thank you Mr. Finance Minister for the honour you have done me by presenting
the first Pakistan coins and notes to me today. I take this opportunity of publicly
expressing the appreciation of the Government and people of Pakistan of the way
in which you and your Ministry has handled the finances of our Young State and
your untiring zeal to put them on a sound footing. When we first raised our
demand for a sovereign and independent State of Pakistan there were not a few
false prophets who tried to deflect us from our set purpose by saying that Pakistan
was not economically feasible. They painted extremely dark pictures of the future
of our State and its financial and economic soundness. The very first budget
presented by you must have caused a shock to those false prophets. It has
Ideology of Pakistan -137- Justice ® Dr. Munir Ahmad Mughal
already demonstrated the soundness of Pakistan’s finances and the determination
of its Government to make them more and more sound, and strong. Although it
has meant the tightening of our belts, to a certain extent, but I am sure that the
people of Pakistan will not mind making sacrifices in order to make our State in the
near future really a strong and stable State. So that we can handle more
effectively and with ease our programme, especially for the uplift of the masses. I
have no doubt in my mind about the bright future that awaits Pakistan when its
vast resources of men and material are fully mobilized. The road that we may have
to travel may be somewhat uphill at present but with courage and determination
we mean to achieve our objective, which is to build up and construct a strong and
prosperous Pakistan.
Pakistan Zindabad
Reply to the Speech made by the First Ambassador of the Republic of France to
Pakistan at the time of Presenting credentials to the Quaid-i-Azam on 21st
January, 1948
Your Excellency,
It has given me great pleasure to welcome you today in your capacity as the first
Ambassador of the Republic of France to Pakistan. With your appointment the
relationship between our two countries assumes a closer and more intimate form
and I hope and trust that this will presage the most cordial and friendly co-
operation between our two countries.
The magnificent history of your great country and its achievements are well known
to the world. In common with other nations, we in Pakistan have admired the high
principles of democracy that form the basis of your Great State. The cry of liberty,
fraternity and equality which was raised during your Great Revolution and officially
adopted by your great Republic had its repercussions throughout the world as is
known to every student of history. These ideals and these principles are still
buoying up the hopes of many downtrodden nations. As Your Excellency has
yourself observed the traditions (and may I add the culture) of Pakistan, as the
youngest of the free Muslim countries of the world, has been inherited from a long
past; --a past which, in view of the manifold contacts of France with the Muslim
world over several centuries, is well-known and familiar to the Government and
people of France. Indeed in view of this long contact of France with the Muslim
world, the people of France and Pakistan are not strangers to one another. I hope
and trust that with this background of intimate contact between our two peoples
and in particular with Your Excellency’s knowledge of our brother Muslim
countries, your appointment will inaugurate a new era which I hope will lead to
closer friendship between France and Pakistan. I assure Your Excellency that we
in Pakistan will give you our support and co-operation which you may require in
promoting relationship of goodwill and friendship between our two countries and I
trust that in the result, Pakistan and France will unitedly play their part in re-
establishing peace and prosperity in the precent distracted world
Once again, Your Excellency, I assure you of a warm and friendly welcome to
Pakistan.
Ideology of Pakistan -138- Justice ® Dr. Munir Ahmad Mughal
Pakistan Zindabad
Address to Officers and men of 3rd Armoured Brigade, Risalpur on 13th April, 1948
I am pleased to have visited you today at your Headquarters. “Risalpur”, as the
name indicates had been the home of Cavalry for a long time. For centuries the
cavalry has been regarded as the “Corps d’elite of every nation. A1though you
have now changed your mounts for the awe-inspiring machines—the tanks, your
perseverance, patience, coolness and dash that had to be displayed by a cavalier,
must still remain your guiding light.
Your Brigade is the only one of its kind in the Pakistan Army, in fact, in the whole
of Muslim world. This unique distinction that you enjoy is a befitting compliment to
the biggest Muslim State.
Your victories and achievements in World War II are too well known for me to
recount. Your Brigade invariably formed the spearhead of the Fourteenth Army’s
advance from Manipur Road to Rangoon, and the privilege of continuing to wear
the famous Fourteenth Army badge by your Brigade is befitting of your deeds.
Ideology of Pakistan -142- Justice ® Dr. Munir Ahmad Mughal
Since the establishment of Pakistan almost every unit of this Brigade has been
reformed, and within this short period of 8 months you have knit yourself into a
formidable team. All this happened while you were continuously being called upon
to perform multifarious duties, such as evacuating millions of stranded Muslims
from the Eastern Punjab, and State, and maintaining law and order within your
own borders. This is a great achievement in itself and can only be attributed to the
high morale, integrity, and selfless devotion to duty and loyalty. I have no doubt
that you will always be prepared to take on any hazardous duty which you may be
called upon to perform.
Lastly, I would like to mention how pleased I am to see this formation which is fully
equipped and trained to fight with up-to-date and modern instruments. This is
indicative of a nation’s fitness to take an equal place with other big nations of the
world.
Pakistan Zindabad
Informal talk to Civil Officers at Government House, Peshawar on 14th April, 1948
The reason why I wanted to meet you is that I wanted to say a few words to you,
who are occupying very important position in the administration of Pakistan in this
Province.
The first thing that I want to tell you is this, that you should not be influenced by
any political pressure, by any political party or individual politician. If you want to
raise the prestige and greatness of Pakistan, you must not fall a victim to any
pressure, but do your duty as servants to the people and the State, fearlessly and
honestly. Service is the backbone of the State. Governments are formed,
Government is defeated, Prime Ministers come and go, Ministers come and go,
but you stay on, and, therefore, there is a very great responsibility placed on your
shoulders. You should have no hand in supporting this political party or that
political leader—this is not your business. Whichever Government is formed
according to the constitution, and whoever happens to be the Prime Minister or
Minister coming into power in the ordinary constitutional course, your duty is not
only to serve that government loyally and faithfully, but, at the same time,
fearlessly, maintaining your high reputation, your prestige, your honour and the
integrity of your service. If you will start with that determination, you will make a
great contribution to the building up of Pakistan of our conception and our dream—
a glorious State and one of the greatest nations in the world.
While impressing this upon you on your side, I wish also to take the opportunity of
impressing upon our leaders and politicians in the same way that if they ever try to
interfere with you and bring political pressure to bear upon you, which leads to
nothing but corruption, bribery and nepotism; --which is a horrible disease, and for
which not only your province, but others too, are suffering—if they try and interfere
with you in this way, I say, they are doing nothing but disservice to Pakistan.
I hope that each one of you will understand hi, own sphere of duty and
responsibility and act with others harmoniously and in complete co-operation,
Ideology of Pakistan -143- Justice ® Dr. Munir Ahmad Mughal
keeping in mind that each has to do his duty within the sphere to which he
belongs. If you on your side start with that determination and enthusiasm—and I
hope the other side will also realise what terrible evil they are raising up and how it
demoralises the service to try and influence this department or that department;
this officer or that officer—and if you will stick to your determination you will have
done a great service to your nation. Putting pressure and influence on service
people, I know is a very common fault of politicians and those today, resolve and
determine to act according to my humble advice that I am giving you.
May be some of you may fall victims for not satisfying the whims of Ministers. I
hope it does not happen, but you may even be put to trouble not because you are
doing anything wrong but because you are doing right. Sacrifices have to be made
and I appeal to you, if need be, to come forward and make the sacrifice and face
the position of being put on the blacklist or being otherwise worried or troubled. If
you will give me the opportunity of your sacrifices, some of you at least, believe
me; we will find a remedy for that very soon. I tell you that you will not remain on
the blacklist if you discharge your duties and responsibilities honestly, sincerely
and loyally to the State. It is you who can give us the opportunity to create
powerful machinery, which will give you a complete sense of security.
Everybody should realise that there is a fundamental and vital change of the entire
Government and the constitution under which we are working. You should try to
create an atmosphere and work in such a spirit that everybody gets a fair clean
and justice is done to everybody. And not merely should justice be done but
people should feel that justice has been doneto them. There may be some selfish
people—and I know your class is no exception—who think of immediate
advantages, and work or act for better prospects and promotions and so on for
themselves, and therefore, for the time being, they create difficulties and
sometimes they start slogans about outsiders such as Punjabi, Sindhis or Pathans
all such things are a hindrance and an obstruction in the way of galvanising the
people and welding them together as a great nation. It is not that we want to put
any difficulty in the way of the sons of the province. No doubt, it is your province; if
you have men who are fit for high jobs, I assure you, they will not escape our
notice. You should draw our attention and tell us that here is a man; and not only
shall we be very glad that he should flourish, prosper and progress in this
province, but we shall see to it that he is given his proper place in Pakistan. We
want men who are fit for high jobs and sometimes it is really difficult to find the
right type of men. There are so many things that are going on and I sometimes
find great difficulty in getting the right man for the right post. It is very difficult; I am
trying my very best to get the right men. If you will give me time and your support
and cooperation, believe me, that the field for service is not going to be confined
so far as you are concerned, to your province but will be extended to the whole of
Pakistan. Of course, it must take time; it cannot be done at once. I hope that with
assistance, co-operation and support from you and from the people, we shall be
able to make very rapid progress.
Finally, I congratulate you for having done well so far. The dangerous position, in
which we were placed when we took over power from the British Government, has
passed.
Ideology of Pakistan -144- Justice ® Dr. Munir Ahmad Mughal
It was a big task and things were made difficult for us. I need not go into details,
but you know how we were constantly faced with an organised plan to crush
Pakistan and to break us. In other provinces as well as in your province, the
services have done well in spite of all that. We have warded off and withstood all
machinations, and your province has not lagged behind in this respect. And,
therefore, I sincerely congratulate you for the way is which you have managed
things here, and I hope that you will continue in the same spirit. There is plenty of
room for improvement. We have to learn a lot and we have to adjust ourselves to
new developments, new issues which are facing us. But I am sure you will play
your part well.
I thank you for giving me this opportunity of saying these few words. I wish you all
success in efforts.
Pakistan Zindabad
Address to the Tribal Jirga at Government House, Peshawar on 17th April, 1948
Ideology of Pakistan -145- Justice ® Dr. Munir Ahmad Mughal
I have been looking forward since long to meet you, representatives of the Tribes
of the North-West Frontier, and it has given me very great pleasure indeed to have
met you here today. I am sorry I have not been able to visit you in your own part of
the country, but I hope to be able to do so sometime in the future.
I thank you for you’re welcome to me and for the kind personal references you
have made about me. Whatever I have done, I did as a servant of Islam, and only
tried to perform my duty and made every possible contribution within my power to
help our nation. It has been my constant endeavour to try to bring about unity
among Mussalmans, and I hope that in the great task of reconstruction and
building up Great and Glorious Pakistan, that is ahead of us, you realize that
solidarity is now more essential than it ever was for achieving Pakistan, which by
the Grace of God we have already done. I am sure that I shall have your fullest
support in this mission. I want every Mussalman to do his utmost and help me and
support me in creating complete solidarity among the Mussalmans, and I am
confident that you will not lag behind any other individual or part of Pakistan. We
Mussalmans believe in one God, one book—the Holy Quran—and one Prophet.
So we must stand united as one Nation. You know the old saying that in unity lies
strength united we stand, divided we fall.
I am glad to note that you have pledged your loyalty to Pakistan, and that you will
help Pakistan with all your resources and ability. I appreciate this solemn
declaration made by you today. I am fully aware of the part that you have already
played in the establishment of Pakistan, and I am thankful to you for all the
sympathy and support you gave me in my struggle and fight for the establishment
of Pakistan. Keeping in view your loyalty, help, assurances and declarations we
ordered, as you know, the withdrawal of troops from Waziristan as a concrete and
definite gesture on our part—that we treat you with absolute confidence and trust
you as our Muslim brethren across the border. I am glad that there is full
realization on your part that now the position is basically different. It is no longer a
foreign Government as it was, but it is now a Muslim government and Muslim rule
that holds the reigns of this great independent sovereign State of Pakistan. It is
now the duty of every Mussalman, yours and mine, and every Pakistani to see that
the State, which we have established, is strengthened in every department of life
and made prosperous and happy for all, especially the poor and the needy.
Pakistan has no desire to unduly interfere with your internal freedom. On the
contrary; Pakistan wants to help you and make you, as far as it lies in our power,
self-reliant and self-sufficient and help in your educational, social and economic
uplift, and not be left as you are dependent on annual doles, as has been the
practice hitherto which meant that at the end of the year you were no better off
than beggars asking for allowances, if possible a little more. We want to put you
on your legs as self-respecting citizens who have the opportunities of fully
developing and producing what is best in you and your land. You know that the
Frontier Province is a deficit province, but that does not trouble us so much.
Pakistan will not hesitate to go out of its way to give every possible help—financial
and otherwise—to build up the economic and social life of our tribal brethren
across the border.
I agree with you that education is absolutely essential, and I am glad that you
appreciate the value of it. It will certainly be my constant solicitude and indeed that
Ideology of Pakistan -146- Justice ® Dr. Munir Ahmad Mughal
of my Government to try to help you to educate your children and with your co-
operation and help we may very soon succeed in making a great progress in this
direction.
Your desire for entering the Pakistan Service in the Civil and Military will receive
my full consideration and that of my Government, and I hope that some progress
would be made in this direction also without unnecessary delay.
You have also expressed your desire that the benefit, such as your allowances
and khassadari, that you have had in the past and are receiving, should continue.
Neither my Government nor I have any desire to modify the existing arrangements
except, in consultation with you, so long as you remain loyal and faithful to
Pakistan.
I know there has been scarcity of foodgrains, cloth, and sugar. You must realize
that we have all been passing through difficult times all over the world and
Pakistan is no exception; indeed the whole world is facing hardships, but we are
not unmindful of this problem, and we are endeavouring to the utmost of our
capacity, with special care for Baluchistan and the Frontier Province, and you will
not be neglected in. this respect. We will do our utmost to see that essential
commodities reach you in time and in reasonably sufficient quantities. I am hoping
and looking forward to the time when more normal conditions may present
themselves to us, so that we may be able to live with more ease and comfort in the
way of food, clothing, housing and all the necessities of life.
In the end, I warmly thank you for the wholehearted and unstinted declaration of
your pledge and your assurances to support Pakistan, so that it may reach the
pinnacle of glories of Islam and become a great and mighty nation among other
nations of the world.
Pakistan Zindabad
Reply to the Address of Welcome Presented by the Principal, Staff and Students
of the Edwards College, Peshawar on l8th April, 1948
Mr. Principal, Members of the Staff and my Student-friends,
I am no stranger to this Institution. I came here, as your Address rightly records, in
1936. Well, perhaps many of you do not know what happened then, but, Mr.
Principal, the sympathy and the kindness that your Institution showed me at that
time, I shall always remember. I was, to put it one word, literally dismissed from
this Province in 1937. But that did not dishearten me, I came again, I believe, in
1945 or 1946 during the time of the last election. I found then that there was a
great change, but, unfortunately, on that occasion also we were defeated. I do not
like to remind you of unpleasant things. My young friends, ladies and gentlemen, I
would say one word and it is this that this Province of yours had to undergo a lot of
suffering and trouble, but it was ultimately saved by the Grace of God. Today, I am
happy to see better things here. What more can one really expect than to see that
this mighty land has now been brought under a rule, which is Islamic, Muslim rule,
as a sovereign independent State. Now, we have much more difficult task ahead—
how to reconstruct, how to build it up and how to revolutionise and re-model the
Ideology of Pakistan -147- Justice ® Dr. Munir Ahmad Mughal
past legacies from which we are suffering, namely, the mentality, the character
and the evil customs of which we have been the victims for a century or more as
slave people.
Mr. Principal, everytime I came, your Institution was kind to me and today, you
were good enough to pay me a compliment of the highest order. I thank you, your
Staff and my young friends. I am very glad to note from the address of the
development of this Institution. The history of your College is one, which any
student should feel proud of. It is very gratifying to learn of your many activities in
the realm of education and the spreading of knowledge and learning amongst the
people of the Frontier. In your Address, Mr. Principal, you have touched on
subjects to which I am paying close attention. I am glad you are giving a new re-
orientation to the system of education. I entirely agree that instead of turning mere
clerks and Government servants, your College is now offering suitable subjects for
students, which would enable them to take their places in commerce, trade,
industry, banking and insurance business. It should be the aim of our Colleges to
produce first class experts in Agriculture, Zoology, Engineering, Medicine and
other specialised subjects. Only thus shall we be able to come to grips with the
problems that are now facing us in the task of raising the standard of living,
especially of the common man. The interest of Frontier Province is naturally close
to my heart. Its affairs are more directly the concern of the Office that I have the
honour to hold. I can assure you; therefore, I shall watch with great interest what
this Institution is doing to help in spreading education amongst the people of this
Province. I am very glad to note that the Provincial Government and your Prime
Minister are looking after your Institution so well and extend to you their help and
guidance. Mr. Principal, this is the most refreshing note that I have observed in
your Address, a thing that is generally very rare. It is when you say, “we do not
mean to take this opportunity of placing our needs before you, because we are
being very well looked after by the Hon’ble Prime Minister, Khan Abdul Qayum
Khan, who is a great source of inspiration to us”. This is, as I have said, very rare.
Generally every class, every section, every association, every individual is used to
a system and a method. It is either full of praises and flattery, which is
demoralising, or it is full of grievances and complaints. Most of the Addresses are
nothing, but petitions and prayers.
Ladies and Gentlemen, I do not blame you. It is the fault of the system under
which we have been working and which has so demoralised our people. They do
not see they cannot realise what a revolutionary and basic change has taken
place. Now, you have not to submit petitions and prayers. This Government is your
Government. But every Government is slow to move with regard to its policy, with
regard to its program. The Administration moves in a particular way, and this
applies to every sovereign independent Government. No doubt, I do not claim that
ours is a model Administration. Far from it. I do not say that our Government has,
within the few months that we have been in power, been always right. No, far from
it. There is plenty improvement in our room for Administration and in those who
are in-charge of the Government, the Ministers in the Provinces and at the Center,
including myself. Everyday we learn, but now I want you to keep your heads up as
citizens of a free and independent sovereign State.
Praise your government when it deserves, Criticise your government fearlessly
when it deserves, but, do not go on all the time attacking, including in destructive
Ideology of Pakistan -148- Justice ® Dr. Munir Ahmad Mughal
criticism, taking delight in running down the Ministry or the Officials. They are not
now bureaucrats. This is not a foreign Government that you should take delight in
exaggerating things, in indulging in destructive criticism. This is your Government.
It is quite different from its predecessor. Therefore, appreciate when a good thing
is done. Certainly criticise fearlessly, when a wrong thing is done. I welcome
criticism, but it must be honest and constructive. Mind you, by that method you will
improve matters more quickly for the benefit of our own people.
Mr. Principal, Ladies and Gentlemen, I thank you for the honour you have done
this and me is the third time that you have received me so warmly. I hope in future
also, I shall have the honour and the opportunity of visiting your Institution.
Pakistan Zindabad
Speech at the Opening Ceremony of the First Pakistan Olympic Games at Karachi
on 22nd April, 1948
Pir Illahi Baksh, Mr. Ahmed Jaffer, Members of the Organizing and other
Committees, Ladies and Gentlemen:
It has given me great pleasure to come here today to perform the opening
ceremony of the first Pakistan Olympic games. I agreed to become the patron-in-
chief of the Pakistan Olympic Association in the realisation that the success of our
people in all walks of life depends upon the cultivation of “Sound Minds” the
natural concomitant to “Sound Bodies”. To the athletes and youth of the nation I
bid welcome. My message to you is: build up physical strength not for aggression,
not for militarism, but for becoming fighting fit, all your life and all the time in every
walk of life of your nation wherever you be and always to be a force for peace,
Ideology of Pakistan -154- Justice ® Dr. Munir Ahmad Mughal
international amity and goodwill. After these games you shall go to the World
Olympic at Wembley Stadium, London, representing us as messengers of our
goodwill and my best wishes will go with you. Remember to win is nothing, it is the
effort and the spirit behind the effort that count.
To the organizers of Olympic games I say well-done for successfully completing
the preparations for this meet in so short a time. You say you want a Stadium and
are planning to hold Pan-Islamic Olympics in l95O, and I hope your wishes may
materialize. It all depends on you. Your demand for a State Department of
Physical Culture and Education is one which requires consideration of Pakistan
Government. I hope that they will examine. this aspect of the matter in dealing with
many educational problems that are facing us.
In the end, I thank you for your warm welcome and wish you every success.
Pakistan Zindabad
Address to the Officers of the Staff College, Quetta 14th June, 1948
I thank you, gentlemen, for the honour you have done me and Miss Fatima Jinnah
by inviting us to meet you all. You, along with other Forces of Pakistan; are the
custodians of the life, property and honour of the people of Pakistan. The Defence
Forces are the most vital of all Pakistan Service and correspondingly a very heavy
responsibility and burden lies on your shoulders.
I have no doubt in my mind, from what I have seen and from what I have gathered,
that the spirit of the Army is splendid, the morale is very high, and what is very
Ideology of Pakistan -157- Justice ® Dr. Munir Ahmad Mughal
encouraging is that every officer and soldier, no matter what the race or
community to which he belongs, is working as a true Pakistani.
If you all continue in that spirit and work as comrades, as true Pakistanis selflessly,
Pakistan has nothing to fear.
One thing more, I am persuaded to say this because during my talks with one or
two very high-ranking officers I discovered that they did not know the implications
of the Oath taken by the troops of Pakistan. Of course, an oath is only a matter of
form; what are more important are the true spirit and the heart.
But it is an important form, and I would like to take the opportunity of refreshing
your memory by reading the prescribed oath to you.
“I solemnly affirm, in the presence of Almighty God, that I owe allegiance to the
Constitution and Dominion of Pakistan (mark the words Constitution and the
Government of the Dominion of Pakistan) and that I will as in duty bound honestly
and faithfully serve in the Dominion of Pakistan Forces and go within the terms of
my enrolment wherever I may be ordered by air, land or sea and that I will observe
and obey all commands of any officer set over me.....”
As I have said just now, the spirit is what really matters. I should like you to study
the Constitution, which is in force in Pakistan, at present and understand its true
constitutional and legal implications when you say that you will be faithful to the
Constitution of the Dominion.
I want you to remember and if you have time enough you should study the
Government of India Act, as adapted for use in Pakistan, which is our present
Constitution, that the executive authority flows from the Head of the Government
of Pakistan, who is the governor-general and, therefore, any command or orders
that may come to you cannot come without the sanction of the Executive Head.
This is the legal position.
Finally, gentlemen, let me thank you for the honour that you have done me by
inviting me. I will be glad to meet the officers informally, as suggested by the
General Officers Commanding in his speech, and such a meeting can be,
arranged at a time convenient to us both. I have every desire to keep in close
contact with the officers and men of the Defence Forces and I hope that when I
have little more time from the various problems that are facing us in Pakistan,
which is for the moment in a state of national emergency, and when things settle
down—and I hope it will be very soon—then I shall find more time to establish
greater and greater contact with the Defence Forces.
Pakistan Zindabad
PROVINCIALISM: A CURSE
Reply to the Civic Address presented by the Quetta Municipality onI5th June, 1948
I thank you for your address of welcome and for the kind words and good wishes
you have expressed for me and Miss Fatima Jinnah, and I greatly appreciate your
handsome and generous contribution to the Relief Fund and noble cause which it
represents. Though luckily Baluchistan was spared the tragedy which the Punjab
went through on the estabtishment of Pakistan, and, on account of its situation,
Ideology of Pakistan -158- Justice ® Dr. Munir Ahmad Mughal
does not face the refugee problem in the same way as other ‘parts of Pakistan do,
the welfare of refugees and all who suffered because Pakistan was achieved is the
responsibility of us all. The relief and rehabilitation of these stricken people is a
matter of great importance and urgency for Pakistan for, until they become useful
members of the society, the progress of Pakistan will not be fully accelerated.
Every effort made in this direction, therefore, is most welcome, as it will advance
the cause of progress and welfare of Pakistan.
Quetta has been for many years an important town and cantonment: with the
establishment of Pakistan, its importance has increased and will increase further.
Its situation and healthy climate entitle it to special attention and I am, therefore,
really glad that despite the havoc wrought by the earthquakes of 1935 and the
disabilities created by the war later and the dislocation caused by the movement of
population more recently it gives the appearance of an orderly and busy town. The
credit for this goes to a large extent to the Quetta Municipality and the City Fathers
here. The town apparently has been well-planned and whatever buildings have
been put up look neat and elegant. I, share your hopes that better times are ahead
and not very long hence the temporary structures, which constitute most of the
town at present, will be replaced by permanent earthquake-proof buildings. While
the municipality should play its part, private enterprise is necessary, so that Quetta
may be as great a civil station as a cantonment and the more you improve it the
more attractive it will become. For a large part of Western Pakistan it will be the
natural summer resort and draw larger and larger number of visitors, which will not
only be additional source of revenue but also will bring and establish contact with
other parts of Western Pakistan. This ought to be kept in view. The difficulty
regarding water supply and other problems should be tackled with boldness and
imagination, and I am sure, Government will give you willing help whenever it is
needed.
While, however, one must love one’s town and work for its welfare—indeed
because of it—one must love better one’s country and work more devotedly for it.
Local attachments have their value but what is the value and strength of a “part”
except within the “whole”. Yet this is a truth people so easily seem to forget and
begin to prize local, sectional or provincial interests above and regardless of the
national interests. It naturally pains me to find the curse of provincialism holding
sway over any section of Pakistan. Pakistan must be rid of this evil. It is relic of the
old administration when you clung to provincial autonomy and local liberty of
action to avoid control—which meant—British control. But with your own Central
Government and its power, is a folly to continue to think in the same terms,
especially at a time when your State is so new and faces such tremendous
problems internal and external. At this juncture any subordination of the larger
interest of the State to the provincial or local or personal interest would be suicidal.
Baluchistan is the land of brave independent people and to you, therefore, national
freedom, honour, and strength should have a special meaning. These whisperings
of mulki and non-Mulki are neither profitable for the land not worthy of it. We are
now all Pakistanis—not Baluchis, Pathans, Sindhis, Bengalis, Punjabis and so
on—and as Pakistanis we must feet behave and act, and we should be proud to
be known as Pakistanis and nothing else. I ask you always to pause and consider
before taking any step whether it is conditioned by your personal or local likes and
dislikes or is determined by consideration of the good of the State. If each
Ideology of Pakistan -159- Justice ® Dr. Munir Ahmad Mughal
individual thus being scrutinizing himself and forces—for initially it will require a
certain amount of force—upon himself the principal of honesty to others as well as
to himself, regardless of fear or favour. I see a very bright future ahead. If
individuals both officials and non-officials play their part thus and work in this spirit,
the Government, the Nation and the State will immediately bear their stamp, and
Pakistan will emerge triumphantly as one of the greatest nations of the world.
As you all know I am specially interested in Baluchistan because it is my special
responsibility. I want to see it play as full a part in the affairs of Pakistan as any
other province, but it will take time to remove the symptoms of long neglect. In
order that this time may not be a minute longer than necessary, I earnestly request
you to co-operate with me, to give me your selfless support, and not to make my
task difficult. Representative government and representative institutions are no
doubt good and desirable, but when people want to reduce them merely to
channels of personal aggrandisement, they not only lose their value but earn a
bad name. Let us avoid that and it is possible only if, as I have said, we subject
our actions to perpetual scrutiny and test them with the touchstone not of personal
or sectional interest but of the good of the State.
I thank you once-again for your generous contribution, your courtesy and for the
honour you have done me by presenting this civic address and giving me an
opportunity to say a few words.
Pakistan Zindabad
Speech on the occasion of the opening of the State Bank of Pakistan on 1st July,
1948
Mr. Governor, Directors of the State Bank, Ladies and Gentlemen
The opening of the State Bank of Pakistan symbolises the sovereignty of our State
in the financial sphere and I am very glad to be here today to perform the opening
ceremony. It was not considered feasible to start a bank of our own simultaneously
with the coming into being of Pakistan in August last year. A good deal of
preparatory work must precede the inauguration of an institution responsible for
such technical and delicate work as note issue and banking. To allow for this
preparation, it was provided, under the Pakistan Monetary System and Reserve
Bank Order, 1947, that the Reserve Bank of India should continue to be the
currency and banking authority in Pakistan till the 30th September, 1948. Later on
it was felt that it would be in that best interest of our State if the Reserve Bank of
India were relieved of its functions in Pakistan, as early as possible. The date of
transfer of these functions to a Pakistan agency was consequently advanced by
three months in agreement with the Government of India and the Reserve Bank. It
was at the same time decided to establish Central Bank of Pakistan in preference
to any other agency for managing our currency and banking. This decision left
very little time for the small band of trained personnel in this field in Pakistan to
complete the preliminaries and they have by their untiring effort and hard work
completed their task by the due date which is very creditable to them, and I wish to
record a note of our appreciation of their labours.
Ideology of Pakistan -160- Justice ® Dr. Munir Ahmad Mughal
As you have observed, Mr. Governor, in undivided India banking was kept a close
preserve of non-Muslims; and their migration from Western Pakistan has caused a
good deal of dislocation in the economic life of our young State. In order that the
wheels of commerce and industry should run smoothly, it is imperative that the
vacuum caused by the exodus of non-Muslims should be filled without delay. I am
glad to note that schemes for training Pakistan nationals in banking are in hand. I
will watch their progress with interest and I am confident that the State Bank will
receive the cooperation of all concerned including the banks and universities in
pushing them forward. Banking will provide a new and wide field in which the
genius of our young men can find full play. I am sure that they will come forward in
large numbers to take advantage of the training facilities, which are proposed to be
provided. While doing so, they will not only be benefiting themselves but also
contributing to the well being of our State.
I need hardly dilate on the important role that the State Bank will have to play in
regulating the economic life of our country. The monetary policy of the bank will
have a direct bearing on our trade and commerce, both inside Pakistan as well as
with the outside world and it is only to be desired that your policy should
encourage maximum production and a free flow of trade. The monetary policy
pursued during, the war years contributed, in no small measure, to our present day
economic problems. The abnormal rise in the cost of living has hit the poorer
sections of society including those with fixed incomes very hard indeed and is
responsible to a great extent for the prevailing unrest in the country. The policy of
the Pakistan Government is to stabilise prices at a level that would be fair to the
producer, as well as to the consumer I hope your efforts will be directed in the
same direction in order to tackle this crucial problem with success.
I shall watch with keenness the work of your Research Organisation in evolving
banking practices compatible with Islamic ideals of social and economic life. The
economic system of the West has created almost insoluble problems for humanity
and to many of us it appears that only a miracle can save it from disaster that is
now facing the world. It has failed to do justice between man and man and to
eradicate friction from the international field. On the contrary, it was largely
responsible for the two world wars in the last half century, The Western world, in
spite of its advantages of mechanization and industrial efficiency is today in a
worse mess than ever before in history. The adoption Western economic theory
and practice will not help us in achieving our goal of creating a happy and
contented people. We must work our destiny in our own way and present to the
world an economic system based on true Islamic concept of equality of manhood
and social justice. We will thereby be fulfilling our mission as Muslims and giving to
humanity the message of peace which alone can save it and secure the welfare,
happiness and prosperity of mankind.
May the State Bank of Pakistan prosper and fulfil the high ideals, which have been
set as its goal.
In the end I thank you, Mr. Governor, for the warm welcome given to me by you
and your colleagues and the distinguished guests who have graced this occasion
as a mark of their good wishes and the honour you have done me in inviting me to
perform this historic opening ceremony of the State Bank which I feel will develop
Ideology of Pakistan -161- Justice ® Dr. Munir Ahmad Mughal
into one of our greatest national institutions and play its part fully throughout the
world.
Pakistan Zindabad
Annexure 1
Mithaq-i-Madinah
ِﯾم
ِ اﻟرﺣ
اﻟرﺣﻣن ﱠ ِ ﺑﺳم ﱠ
ِ َ ْ ﷲ ﱠ ِْ ِ
In the name of Allah, the Beneficent, the Merciful.
The First Written Constitution Of Human History
(This shall be a pact) between the Muslims of Quraysh, the people of Yathrib (the
Citizens of Madinah) and those who shall follow them and become attached to
them (politically) and fight along with them. (All these communities shall be the
constitutional subjects of the state.)
Article 5. Validation of the former laws of blood money for Banu ‘Auf
And the emigrants from Banu ‘Auf shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover , the deal among the believers shall be in
accordance with the recognized principles of law and justice
Article 6. Validation of the former laws of blood money for Banu Harith
And the emigrants from Banu Harith shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 7. Validation of the former laws of blood money for Banu Saida.
And the emigrants from Banu Saida shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 8. Validation of the former laws of blood money for Banu Jusham
And the emigrants from Banu Jusham shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in accord-
ance with the recognized principles of law and justice.
Article 9. Validation of the former laws of blood money for Banu Najjar
And the emigrants from Banu Najjar shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 10. Validation of the former laws of blood money for Banu Amr
And the emigrants from Banu Amr shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
Ideology of Pakistan -165- Justice ® Dr. Munir Ahmad Mughal
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 11. Validation of the former laws of blood money for Banu Nabit
And the emigrants from Banu Nabit shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 12. Validation of the former laws of blood money for Banu Aws
And the emigrants from Banu Aws shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in
mutual collaboration and every group shall secure the release of their prisoners by
paying the ransom. Moreover, the deal among the believers shall be in
accordance with the recognized principles of law and justice.
Article 13. Indiscriminate rule of law and justice for all the communities.
And every group shall secure the release of its captives ensuring that an
indiscriminate rule of law and justice is applied among the believers.
The believers shall not leave a debtor among them, but shall help him in paying
his ransom, according to what shall be considered fair.
A believer shall not form an alliance with the associate of (another) believer with-
out the (latter’s) consent.
There shall be collective resistance by the believers against any individual who
rises in rebellion, attempts to acquire anything by force, violates any pledge or
attempts to spread mischief amongst the believers. Such collective resistance
against the perpetrator shall occur even if he is the son of anyone of them.
A believer shall not kill (another) believer (in retaliation) for an unbeliever, nor help
an unbeliever against a believer.
Article 18. Guarantee of equal right of life protection for all the Muslims
Ideology of Pakistan -166- Justice ® Dr. Munir Ahmad Mughal
The security of God (granted under this constitution) is one. This protection can be
granted even by the humblest of the believers (that would be equally binding for
all).
The believers shall be the associates of one another against all other people (of
the world).
Article 20. Non-Muslim minorities (Jews) have the same right of life
protection (like Muslims)
A Jew, who obeys us (the state) shall enjoys the same right of life protection (as
the believers do), so long as they (the believers) are not wronged by him (the
Jew), and he does not help (others) against them.
Article 21. Guarantee of peace and security for all the Muslims bases on
equality and justice.
And verily the peace granted by the believers shall be one. If there is any war in
the way of Allah, no believers shall make any treaty of peace (with the enemy)
apart from other believers, unless that is based on equality and fairness among all.
Every war ally of ours shall receive relief turns (at riding) at all military duties.
Article 23. Law of vengeance for the Muslims in case bloodshed in the way
of Allah
The believers shall execute vengeance for one another for the bloodshed in the
way of Allah..
All the God-fearing believers are under the best and most correct guidance of
Islam.
Article 25. Prohibition of providing security of life and property to the enemy
No idolater (or any non-believer among the clans of Madinah) shall give protection
for property and life to (any of the) Quraysh (because of their being hostile to the
state of Madinah) nor shall intervene on his behalf against any believer.
When anyone intentionally kills a believer, the evidence being clear he shall be
killed in retaliation, unless the heirs of the victim are satisfied with the blood
Ideology of Pakistan -167- Justice ® Dr. Munir Ahmad Mughal
money. All the believers shall solidly stand against the murderer and nothing will
be lawful for them except opposing him.
A believer who believes in God and in the Hereafter and agrees to the contents of
this document shall not provide any protection or concession to those who engage
in mischief and subversion against this constitution. Those who do so shall face
the curse and wrath of God on the Day of Resurrection. Furthermore, nothing shall
be accepted from them as a compensation or restitution (in the life hereafter).
Article 28. The final and absolute authority in the disputes vests in almighty
Allah and Hadrat Muhammad (Peace and Blessings of Allah be upon him).
When anyone among you differs about anything, the dispute shall be referred to
Almighty Allah and to the Prophet Muhammad (Peace and Blessings of Allah be
upon him) (as all final and absolute authority is vested in them).
Article 30. Guarantee of freedom of religion for both the Muslims and non-
Muslim minorities (the Jews)
Article 31. Equality of rights for the Jews of Banu Najjar with the Jews of
Banu Awf.
The Jews of Banu Najjar shall enjoy the same rights as granted to the Jews of
Banu Awf.
Article 32. Equality of rights for the Jews of Banu Harith with the Jews of
Banu Awf
The Jews of Banu Harith shall enjoy the same rights as granted to the Jews of
Banu Awf.
Article 33. Equality of rights for the Jews of Banu Sa’ida with the Jews of
Banu Awf
Ideology of Pakistan -168- Justice ® Dr. Munir Ahmad Mughal
The Jews of Banu Sa’ida shall enjoy the same rights as granted to the Jews of
Banu Awf.
Article 34. Equality of rights for the Jews of Banu Jusham with the Jews of
Banu Awf
The Jews of Banu Jusham shall enjoy the same rights as granted to the Jews of
Banu Awf.
Article 35. Equality of rights for the Jews of Banu Aws with the Jews of Banu
Awf
The Jews of Banu Aws shall enjoy the same rights as granted to the Jews of Banu
Awf.
Article 36. Equality of rights for the Jews of Banu Tha’laba with the Jews of
Banu Awf
The Jews of Banu Tha’laba shall enjoy the same rights as granted to the Jews of
Banu Awf except who are guilty of oppression or violate treaties; they will bring evil
only on themselves and their family.
Article 37. Equality of rights for Jafna, the branch of Banu Tha’laba, with the
Jews of Banu Awf
Jafna, a branch of Banu Thalaba, shall enjoy the same rights as granted to Banu
Tha’laba.
Article 38. Equality of rights for the Jews of Banu Shutayba with the Jews of
Banu Awf
The Jews of Banu Shutayba shall enjoy the same rights as granted to the Jews of
Banu Awf. There shall be complete compliance (with this constitution) and no vio-
lation (of its clauses).
Article 39. Equality of rights for all the associates of the tribe Tha’laba
All the associates of Banu Tha’laba shall enjoy the same rights as granted to Banu
Thalaba.
All sub-branches of the Jews shall enjoy the same rights as granted to them (the
Jews).
Article 41. Final command and authority in military expeditions vests in the
prophet Muhammad (Peace and Blessings of Allah be upon him).
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Verily, none among the allies shall advance (on a military expedition) without the
prior permission of the Prophet Muhammad (Peace and Blessings of Allah be
upon him) (in whom vests the final command and authority).
Whoever commits an unlawful killing shall be responsible for it himself with his
family members but he is exempted in case he kills a cruel. Verily, Allah (is the
Trust Helper) support those who adhere completely to this constitution.
The Jews and the Muslims shall bear their own war expenses separately.
There shall be mutual help between one another against those engage in war with
the allies of this document.
There shall be mutual consultation and honourable dealing between the allies and
there shall be the fulfillment not the violation, of all pledges.
No one shall violate the pledge due to his ally and verily; help shall be given to the
oppressed.
Article 48. The Jews (non-Muslim minorities) shall also extend financial
support to the state during the war period.
The Jews (non-Muslims minorities) along with the believers shall extend financial
support to the state during the war period.
The valley of Yathrib is sacred and there shall be prohibition of fighting and blood-
shed among the various communities of the state.
Article 50. Equal right of life protection shall be granted to everyone , who
has been given the constitutional shelter.
Ideology of Pakistan -170- Justice ® Dr. Munir Ahmad Mughal
A person given constitutional shelter shall be granted an equal right of life
protection as long as he commits no harm and does not act treacherously.
A woman shall not be given any shelter without the consent of her family.
Article 52. Authority of Allah and the prophet Muhammad (Peace and
Blessings of Allah be upon him) shall be final and absolute authority in all
disputes instigating any quarrel.
And verily if any dispute arises among the parties to this document from which any
quarrel may be feared, it shall be referred to God and to Muhammad (Peace and
Blessings of Allah be upon him), the Messenger of God , for the final and absolute
decision. Verily, God is the Guarantee for the faithful observance of the contents of
this constitution (which shall be enforced by the state).
Article 53. No refuge for the enemies of the state nor for their allies.
There shall be no refuge for the Quraysh (the enemies of the state) nor for their
allies.
The Muslims and the Jews shall be jointly responsible to defend (the state of)
Madinah against any outside attack.
Article 55. Incumbency of observance of the treaty of peace for every ally.
It shall be incumbent upon the Jews to observe and adhere to any peace treaty
they are invited to participate in . Likewise, it shall also be incumbent upon the
Muslims to observe and adhere to any peace treaty, they are invited to.
(Likewise, it shall be incumbent upon the Muslims also to observe and adhere to
any peace treaty that they are invited to), but no treaty will restrain them from
fighting for the protection of their Din.
Article 57. Every party to treaty shall be responsible for the defence of its
facing direction.
Every party to the treaty shall be responsible for the measures and arrangements
of the defence of its facing direction.
Article 58. The basic constituent members of this document and their
associates shall possess the equal constitutional status.
Ideology of Pakistan -171- Justice ® Dr. Munir Ahmad Mughal
The Jews of Aws (one of the basic constituent members of this document) and
their allies shall posses the same constitutional status as the other parties to this
document, with a condition that they should thoroughly sincere and honest in their
dealing with the parties.
Article 59. No party shall have any right of violation of the constitution.
No party shall have the right to violate the constitution. Every person who is guilty
of a crime shall be held responsible for his act alone.
Article 60. Favour of Almighty Allah will be subject to the observance of the
constitution..
Verily, God is the Guarantee for the faithful observance of the contents of this
constitution (which shall be enforced by the state).
Article 61. No traitor or oppressor shall have the right of protection under
this document.
Verily, this constitutional document shall not protect any traitor or oppressor.
Article 62. All peaceful citizens would be in a save and secure protection.
Verily, whoever goes out (on a military expedition) shall be provided with security
and whoever stays in Madinah shall have (likewise), except those who commit
oppression and violate the contents of this constitution.
Article 63. Allah and his Prophet Muhammad (Peace and Blessings of Allah
be upon him) are the protectors of the peaceful citizens of Madinah who
abide by the constitution.
Verily, Allah and the Prophet Muhammad (Peace and Blessings of Allah be upon
him), the Messenger of God, are the protectors of good citizens and of those who
fear from Allah.23
Annexure 2
ۡ ُ
ۡ ﺧطﺑ َۃ ُ َ ﱠ
Khutbah hajjatul-wida‘/اﻟوداع
ِ ﺣﺟۃ
The last sermon of the Allah’s Messenger (Peace and blessings of Allah be
upon him)24
23
Human Rights, Justice Dr. Munir Ahmad Mughal, (Introduction), Munib Book House, Lahore, 2009, pp.
12-24.
24 http://www.lastsermon.com/ Prophet Muhammad's (peace and blessings of Allah be upon
him) Last Sermon [This sermon was delivered on the Ninth Day of Dhul-Hijjah 10 A.H. in
the 'Uranah valley of Mount Arafat' in Mecca.]
Ideology of Pakistan -172- Justice ® Dr. Munir Ahmad Mughal
The last sermon of the Allah’s Messenger (Peace and blessings of Allah be
upon him) is very clear on the point which is reproduced below:--
After praising and thanking Allah the Prophet (peace and blessings of Allah
be upon him) said:
"O People, lend me an attentive ear, for I know not whether after this year I
shall ever be amongst you again. Therefore listen to what I am saying very
carefully and take these words to those who could not be present here
today.
O People, just as you regard this month, this day, this city as Sacred, so
regard the life and property of every Muslim as a sacred trust. Return the
goods entrusted to you to their rightful owners. Hurt no one so that no one
may hurt you. Remember that you will indeed meet your Lord, and that he
will indeed reckon your deeds. Allah has forbidden you to take usury
(interest), therefore all interest obligations shall henceforth be waived. Your
capital is yours to keep. You will neither inflict nor suffer any inequity. Allah
has judged that there shall be no interest and that all the interest due to
Abbas ibn 'Abd'al Muttalib [the Prophet's uncle] be waived.
Every right arising out of homicide in pre-islamic days is henceforth waived
and the first such right that I waive is that arising from the murder of Rabiah
ibn al Harithibn.
O People, the unbelievers indulge in tampering with the calender in order to
make permissible that which Allah forbade, and to forbid that which Allah
has made permissible. With Allah the months are twelve in number. Four of
them are holy, three of these are successive and one occurs singly
between the months of Jumada and Shaban.
Beware of Satan, for the safety of your religion. He has lost all hope of that
he will be able to lead you astray in big things, so beware of following him in
small things.
O People, it is true that you have certain rights with regard to your women
but they also have rights over you. Remember that you have taken them as
your wives only under Allah's trust and with His permission. If they abide by
your right, then to them belongs the right to be fed and clothed in kindness.
Do treat your women well and be kind to them for they are your partners
and committed helpers. And it is your right that they do not make friends
with anyone of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship Allah, say your five daily prayers,
fast during the month of Ramadhan, and give your wealth in Zakat. Perform
Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-
Arab nor a non-Arab has any superiority over an Arab; also a white has no
superiority over a black nor a black has any superiority over a white -
except by piety and good action. Learn that every Muslim is a brother to
every Muslim and that the Muslims constitute one brotherhood. Nothing
shall be legitimate to a Muslim which belongs to a fellow Muslim unless it
was given freely and willingly. Do not therefore do injustice to yourselves.
Ideology of Pakistan -173- Justice ® Dr. Munir Ahmad Mughal
Remember one day you will meet Allah and answer your deeds. So
beware: do not stray from the path of righteousness after I am gone.
O People, no prophet or apostle will come after me, and no new faith will be
born. Reason well, therefore, O People, and understand my words which I
convey to you. I leave behind me two things, the Qur'an and my Sunnah
and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to
others again; and may the last ones understand my words better than those
who listen to me directly. Be my witness, O Allah, that I have conveyed
Your message to Your people."
The methodology was most befitting, practicable and due weightage was given to
the prevailing circumstances.
The society was so reformed that there was a revolution in all aspects of life.
Causes of socio-economic deprivations were highlighted and every transformation
was effected in the light of the divine knowledge called Wahy Ilahi. Human
oriented knowledge was given due respect but was to develop and progress in the
main light of the Divine Knowledge preserved in the Holy Qur’an and Sunnah.
Interaction with other societies and cultures, their laws and experiences were all
purified and pollution of all kinds was removed. Tazkiyah and Tasfiyah purgated
and removed all falsehood and uncleanliness from thought and action.
Pakistan is an Islamic Republic. Islam is its State religion. No law can be made
which is repugnant to Islam and all laws already made are under examination and
proper scrutiny to make them conforming Islam. This is being done both in Civil
and Criminal laws, substantial and procedural laws, public and private laws.
Hudud laws were promulgated in the year 1979. There were complaints that
injustices were committed for certain ambiguities in the matter of their application.
To make the laws is the function of the legislature. To interpret it is the function of
the Judiciary. To implement and execute it is the function of the Executive.
The Legislature has made certain amendments keeping in view the field
experience and ground root realities. The objective is certainly to protect the right
of the right holder.
The basic thing is that all the three organs of the State must keep in view and
jealously guard against it that by any action the lawful declared by Allah and the
Messenger of Allah (Peace and blessings of Allah be upon him) should not
become unlawful and the unlawful declared by Allah and the Messenger of Allah
(Peace and blessings of Allah be upon him) should not become lawful. Our
Constitution has all the safeguards in this behalf and there are Constitutional
institutions to serve as check and balance.
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Annexure 3
Council of Islamic Ideology
The office of the council was located in Lahore where it continued to work until 26
September 1977 when its offices were shifted to Islamabad. The Council shifted to
its own building on September, 1995.
Since 1962 the Council has held 156 meetings, revised laws of Pakistan,
recommended several legislations and submitted more than 72 Reports.
The present plans include, in addition to reviewing laws, drafting recommendations
and dealing with references from the President, Governors and Houses, research,
publications, seminars, conferences and a website.
Historical Documents.
Ideology of Pakistan -175- Justice ® Dr. Munir Ahmad Mughal
CONSTITUTION, 1962
PART - X
ISLAMIC INSTITUTIONS
CHAPTER 1.-ADVISORY COUNCIL OF ISLAMIC
IDEOLOGY
199. There shall be an Advisory Council of Islamic Ideology.
200. The Council shall consist of such number of members, being not less than
five and not more than twelve, as the President may determine.
201. - (1) Members of the Council shall be appointed by the President on such
terms and conditions as the President may determine.
(2) The President shall, in selecting a person for appointment to the
Council, have regard to the person's understanding and appreciation of Islam and
of the economic, political, legal and administrative problems of Pakistan.
202. - (1) A member of the Council shall, subject to this Article, hold office for a
period of three years from the date of his appointment.
(2) If a resolution recommending the removal of a member of the Council
from office is passed by a majority of the total number of members of the
Council, the President may remove that member from office, but a member shall
not otherwise be removed from office.
(3) A member of the Council may resign his office by writing under his
hand addressed to the President.
203. The President shall appoint one of the members of the Council to be the
Chairman of the Council.
204. - (1) The functions of the Council shall be- -
(a) to make recommendations to the Central Government and the Provincial
Governments as to means of enabling and encouraging the Muslims of Pakistan to
order their lives in all respects in accordance with the principles and concepts of
Islam 1[to examine all laws in force immediately before the commencement of the
Constitution (First Amendment) Act, 1963, with a view to bringing them into
conformity with the teachings and requirements of Islam as set out in the Holy
Quran and Sunnah]; and
2[(b) to advise the National Assembly, a Provincial Assembly, the President or
a Governor on any question referred to the Council under Article 8, that is to say,
a question as to whether a proposed law is or is not repugnant to the teachings
and
requirements of Islam as set out in the Holy Quran and Sunnah.]
(2) When, under Article 3[8], a question is referred by an Assembly, the
President or a Governor to the Council for advice, the Council shall, within seven
days thereafter, inform the Assembly, the President or the Governor, as the case
requires, of the period within which the Council expects to be able to furnish that
advice.
(3) Where the Assembly, the President or the Governor, as the case may
be, considers that, in the public interest, the making of the proposed law in
relation to which the question arose should not be postponed until the advice is
furnished, the law may be made before the advice is furnished.
1. Added by the Constitution (Fast Amendment) Act, 1963 (1 of 1964), section 8
2. Submitted, ibid, for the original sub-clause (b)
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3. Substituted by the Constitution (First Amendment) Act, 1963, (I of 1964), s.8 for
“6”
4[205.-(1)] The proceedings of the Council shall be regulated by rules of
procedure to be made by the Council with the approval of the President.
[5(2) The Council shall, not later than the fifteenth day of January in each
year, prepare a report in regard to its proceedings during the year ending on the
previous thirty-first day of December, and submit the same to .the President, who
shall cause it to be laid before the National Assembly.]
206. In this Chapter, "the Council" means the Advisory Council of Islamic
Ideology.
CHAPTER: 2.-lSLAMIC RESEARCH INSTITUTE
207.-- (1) There shall be an organization to be known as Islamic Research
Institute, which shall be established by the President.
(2) The function of the Institute shall be to undertake Islamic research and
instruction in Islam for the purpose of assisting in the reconstruction of Muslim
society on a truly Islamic basis.
COMMENTS
Ever since the establishment of Pakistan, the desire of the people in power to
introduce by law the Islamic way of life for the Muslim citizens of the State has
found
expression in different ways. In the draft Constitution prepared by the first
Constituent
Assembly, a Board of Ulema was to be set up, to propose legislation from an
Islamic
angle. Under the 1956 Constitution passed by the second Constituent Assembly
no law
was to be enacted which was repugnant to the injunctions of Islam as laid down in
the
Holy Quran and Sunnah, and existing law was to be brought into conformity with
such
injunctions.6 To this direction effect was to be given by the appointment of a
Commission--
(a) to make recommendations--
(i) as to the measures for bringing the existing law into conformity with the
injunctions of Islam; and
(ii) as to the stages by which such measures should be brought into effect; and
(b) to compile in a suitable form, for the guidance of the National Assembly and
the
Provincial Assemblies, such injunctions of Islam as could be given legislative
effect.
It was the duty of the National Assembly to enact laws in respect of the
injunctions so compiled7 in the present Constitution, the Board and the
Commission have
been replaced by the Advisory Council of Islamic Ideology and the Islamic
Research
Institute. In the desire to introduce Islamic ways of life, the distinction between
laws that
are constitutional in character and those that are not, has throughout been
overlooked, the
Ideology of Pakistan -177- Justice ® Dr. Munir Ahmad Mughal
emphasis having always been on non-constitutional Islamic Laws, with the result
that
nobody can claim that the Constitution at any stage was or is an Islamic
Constitution in
the sense of its being an instrument laying down an Islamic mode of Government.
4. Article 205 re-numbered as clause (1) of that Article, ibid., section 9
5. Clause (2) added ibid.
6. Art, 198, Constitution of 1956
7. Art, 198, Constitution of 1956
The first Islamic Institution under the present Constitution is the Islamic Research
Institute to be set up by the President, which has to engage itself in the task of
research
and instruction in Islam with the object of assisting in the reconstruction of Muslim
society on a truly Islamic basis. Apart from the Constitution under which they live,
members of a truly Islamic society have to regulate their conduct in the following
respects:-
1) they have to know what the essentials of Muslim belief are;
2) they have to know what their obligations to the Creator are and how they are to
be
discharged; and
3) they are to know and observe rules by which their conduct towards their fellow
beings
is governed.
The third set of rules is divisible in (1) rules which are enforced by the State (Law
proper); and (2) rules which are not so enforced, but regulate the individual's
conduct in
society. Thus, to assist in the reconstruction of a society on a truly Islamic basis,
the
Islamic Research Institute has to undertake research in---
(1) the essentials of belief;
(2) Islamic religious rites and observances;
(3) Islamic law;
(4) Islamic institutions, political, social and economic.
Essential’s of Islamic belief and Islamic ritual are almost universally known and
practiced, and not much research is needed in this field. But Islamic law and ethics
have
to be formally stated not only in their original form but in their application to
present-day
society. The Institute is not expressly required to study the question of application
of
Islamic law and ethics to modern conditions, but if no such task is undertaken by it,
and
the basic principles deduced from past practice and precedent are not examined in
their
application to present conditions, little useful work can be done by it.
The second Islamic institution set up by the Constitution is the Advisory Council
of Islamic Ideology.
Its functions are-
Ideology of Pakistan -178- Justice ® Dr. Munir Ahmad Mughal
(I) to make recommendations to the Government as to the means to be adopted to
enable
and encourage the Muslims to order their lives in all respects in accordance with
the
principles and concepts of Islam;
(2) to examine all laws in force on 9th January, 1964, in order to bring them into
conformity with the teachings and requirements of Islam as set out in the Holy
Quran and
Sunnah; and
(3) on the question being referred to it, to advise whether a proposed law is
repugnant to
the teachings and requirements of Islam as set out in Holy Quran and Sunnah.
The other Islamic features of the Constitution are:
(1) the name of the State (Islamic Republic of Pakistan);
(2) the statement in the Preamble that the authority exercisable by the people is to
be
exercised within the limits prescribed by Him (Allah);
(3) the statement in the Preamble that the teachings and requirements of Islam
mean
the teachings and requirements as set out in the Holy Quran and Sunnah.
(4) Principle I of Article 8 that no law shall be repugnant to the teachings and
requirements of Islam as set out in the Holy Quran and Sunnah and all existing
laws shall be brought in conformity with the Holy Quran and Sunnah;
(5) Principle 1-A of Article 8 that the Muslims of Pakistan should be enabled,
individually and collectively, to order their lives in accordance with the
fundamental principles and basic concepts of Islam, and should be provided with
facilities whereby they may be enabled to understand the meaning of life
according to those principles and concepts.
(6) Principle 18 of Article 8 that Riba (Usury) should be eliminated.
(7) Principle 20 of Article 8 that the consumption of alcoholic liquor should be
discouraged; and
(8) Principle 21 of Article 8 that the bonds of unity amongst Muslim countries
should
be preserved and strengthened.
Quran and Sunnah.-Ever since the birth of Islam, the Holy Quran and the
Sunnah have been the foundation of Muslim thought and action. The word
"Sunnah" is a
general word, and apart from the Sunnah of the Holy Prophet, includes the
Sunnah of the
first two Caliphs, and occasionally the Sunnah of the first four Caliphs of the
Islamic
Republic who are usually described as the rightly-guided Caliphs. While the Holy
Quran
was the primary source from which a considerable part of the law was derived, the
Holy
Prophet himself had settled many questions by ad hoc decisions. Later his words,
actions
and approvals were formally drawn up and reduced to writing, though not as
precisely as
Ideology of Pakistan -179- Justice ® Dr. Munir Ahmad Mughal
the Holy Quran. It is in this sense that the word "Sunnah" seems to have been
used in the
Constitution. The Sunnah's relation with the Holy Quran may be of three kinds,-
(I) in accordance with the Holy Quran;
(2) explanatory of the Holy Quran; and
(3) not directly connected with any text in the Holy Quran.
Hadith is a record of the actions, sayings and approvals of the Holy Prophet and
his
Companions. Theoretically, the Hadith is not the same thing as the Sunnah, but in
practice, they coincide, and in fact some of the Hadith books have the title
"SUNNAH".
Since the end of the Islamic Republic there has been a continued tendency to
bifurcation of jurisdiction in the administration of the Law. This tendency started
with the
Umayyeds, and with the exception of a few brief periods during the Turkish regime
when
some of the pious Caliphs unsuccessfully attempted to revert to the original
system, has
continued up to the present time. One common feature of this bifurcation has
generally
been that while the law relating to crime, finance, commerce, landed property,
international relations and war, became more and more the responsibility of the
temporal
power, that relating to public worship, religious dedications, marriage, divorce,
dower
and guardianship continued to remain the chief concern of the Qazi. The essential
feature
of an Islamic State is that there should be no such bifurcation and that the
administration
of law should remain in the hands of those who know the law.
To bring the laws into conformity with the Holy Quran and Sunnah is a gigantic
task. If the object be merely to draw up a list of those legal rules which are in
conflict
with the Holy Quran and Sunnah, it may perhaps be possible to state the
repugnancies
and inconsistencies between the two; but if, on the other hand, the object be to
recast all
the existing laws into what may be called the Islamic mould, the task presents
formidable
difficulties and can only be performed by those who are fully conversant with both
the
systems. Any attempt to discover the ratio decidendi from decisions and
precedents and
the essential principle from a textual statement and to apply such ratio decidendi
and
principle to modern conditions presupposes, on the part of those entrusted with
the job, a
thorough conversance with the complexities of present-day life and international
relations
Ideology of Pakistan -180- Justice ® Dr. Munir Ahmad Mughal
and thought. The body which has been primarily entrusted with this work is the
Advisory
Council of Islamic Ideology whose members, in recognition of the principle stated
above,
are appointed by the President "having regard to the persons' understanding and
appreciation of Islam and of the economic, political, legal and administrative
problems of
Pakistan." On the right selection of the men chosen for this work will depend
whether
Islamic institutions can be presented to the present-day world in an unhesitatingly
acceptable form.
Functions
Provided that, where a law is referred for advice to the Islamic Council
and the Council advises that the law is repugnant to the Injunctions of
Islam, the House or, as the case may be, the Provincial Assembly, the
President or the Governor shall reconsider the law so made.
Ideology of Pakistan -183- Justice ® Dr. Munir Ahmad Mughal
3. The Islamic Council shall submit its final report within seven years of its
appointment, and shall submit an annual interim report.The report, whether
interim or final, shall be laid for discussion before both Houses and each
Provincial Assembly within six months of its receipt, and [Majlis-e-Shoora
(Parliament)] and the Assembly, after considering the report, shall enact
laws in respect thereof within a period of two years of the final report.
Annexure 4
The National anthem
Parcham-e-Sitara-o-Hilal
This Flag of the Crescent and Star
رھﺑر ﺗرﻗﯽ و ﮐﻣﺎل
Ideology of Pakistan -184- Justice ® Dr. Munir Ahmad Mughal
Rehbar-e-taraqqi-o-kamaal
Leads the way to progress and perfection
ﺗرﺟﻣﺎن ﻣﺎﺿﯽ ﺷﺎن ﺣﺎل
Tarjaman-e-Mazi, Shan-e-hal
Interpreter of our past, glory of our present
ﺟﺎ ن اﺳﺗﻘﺑﺎل
Jan-e-istaqbal
Inspiration of our future
ﺳﺎﯾہ ﺧداﺋﮯ ذواﻟﺟﻼل
ٔ
Saya-e-Khuda-e-zuljalal
Symbol of Almighty's protection۔
Ideology of Pakistan -185- Justice ® Dr. Munir Ahmad Mughal