Ideology & Constitution of Pakistan

(PAKS1119)
DR. JAVED IQBAL GONDAL
 Ideology, a form of social or political philosophy in which practical elements are as
prominent as theoretical ones.
 It is a system of ideas that aspires both to explain the world and to change it.
 The word first made its appearance in French as ideologie at the time of the French
Revolution.
 The word “ideology” is composed of two Greek words “ideo” and “logos”.
 It literally means
 “The science or study of ideas”.
 The ideology of any nation reflects the ideals and aspirations of its People, Religion and
Cultural shape, their thinking which binds them together.
 An ideology in the positive sense is a system of beliefs, values, ideals, convictions,
institutions, goals and a body of knowledge which a people considers true, binding and
practicable.
 Some historians of philosophy have called the 19th century the age of ideology.
 Ideologies, in fact, are sometimes spoken of as if they belonged to the same logical category as religions.
 A religion may present a vision of a just society, but it cannot easily have a practical political program.
 An ideology speaks to the group, the nation, or the class.

 Ideology in the World Wars

 The war was seen by those who experience it – WW-1 changed its real nature between 1014-1918, the
prevailing conception of its underwent significant alteration.
 Preservation and promotion of communism.
 President Woodrow Wilson – with alternate ideology of ensuring permanent peace & establishing
democratic governments.
 Seventeenth-century England occupies an important place in the history of ideology.
Although there were then no fully fledged ideologies in the strict sense of the term,
political theory, like politics itself, began to acquire certain ideological characteristics.
 BELIEFS
 VALUES
 IDEALS
 CONVICTIONS
 INSTITUTIONS
 GOALS
 A BODY OF KNOWLEDGE:
 PEOPLE CONSIDERS TRUE
 BINDING AND
 PRACTICABLE
 Ideologies tend to arise in the Times of crises and social stress.
 A society having no ideology, when faced with a crisis, may find it difficult to decide by
reacting to its ethical and practical aspects as to whether to confront it with courage or
retreat from it.
 At such a moment, while ideology has its binding functions, it also provides a simple
and sure answer, leaving no chances for subsequent regrets.
 According to Reo M. Christenson:

 “An ideology emerges when people feel strongly that they are being mistreated under an
existing order when their status is threatened by fundamental changes occurring in
society and when the prevailing ideology no longer satisfies them”.
  "Ideology is a plan or program which is based upon philosophy".
 Ideology is often understood as a way of thinking about the cultural and social program of a political
movement launched to emancipate a suppressed group from the exploitation of a more dominant
social class.
 Political Ideology
 A political ideology is a system of beliefs that explain and justifies a preferred political order, either
existing or proposed and offers a strategy (institutions, processes programmes) for its attainment.
 Ideology of Life
 When a significant purpose becomes a joint ideal of people’s life then it is a common ideology of life.
 CHARACTERISTICS OF AN IDEOLOGY

 An ideology must contain following traits;

i. Maximum people should be united on this ideology.

ii. The ideology must be harmonized with the feelings, emotions, traditions, beliefs

and values of the Nation.

iii. Enough individual /man-power are requisite in it.

iv. This can be obtained by collective efforts.

v. An organized party of leaders to implement this ideology is imperatively required.

 IMPORTANCE OF AN IDEOLOGY
 Ideology is important in following aspects;
i. Ideology is a motivating force for a nation, which is striving hard to bring stability and homogeneity to its
nationhood.
ii. It provides the cement-binding base to the scattered groups in a society and brings them closer to each other on a
common platform.
iii. Ideologies impel their adherents to follow a joint line of action for the accomplishment of their goal.
iv. Ideologies give shape to the revolutions and give birth to new cultures and civilizations.
v. Ideologies stress on their adherents to insist on the realization of their ideals through total transformation of
society.
vi. An ideology offers an interpretation of the past, and an explanation of the present and a vision of the future.

Thus the ideologies contain a set of proposals about human nature and society. These proposals explicitly
manifest human conditions, approaches and understanding of a social and political order and provide basis for
the accomplishment of a desired social system.
 POLITICAL IDEOLOGIES
Definition:
 The word ideology came about during the French Revolution and was coined by Antoine Tarcy. Ideology means the
science of ideas.
Aside from being the political science of ideas, political ideologies are also defined as:
 a) A system of beliefs about politics.
 b) A view of the world held by a social class or group of people.

 c) Political ideas that embody or articulate class or social interests.

 d) A political doctrine that asserts a monopoly of truth.

The roles of political ideologies

 The role of political ideologies is to establish a set of ideas that can be used to provide the foundation of political
organisation. As a result, all political ideologies have three specific features:
1. A realistic interpretation of society as it currently is.

2. An idealised interpretation of society. Essentially, an idea of what society should be like.

3. An action plan on how to create a society that reflects the needs and wants of all its citizens. Essentially, a plan of
how to get from number one to number two.
 POLITICAL IDEOLOGIES
 Communism: A social, philosophical, political and economic ideology whose main objective is the formation of a society
where there is common ownership and the means of production are owned by the common masses without the presence of
social classes, money and the state. North Korea, Laos, Cuba, China, Vietnam
 Capitalism is founded upon individual rights, emphasizing personal liberty and autonomy. Conversely, communism
emphasizes community rights, prioritizing society over individual interests. Capitalism encourages limited government
intervention in economic affairs, leaving market forces to dictate production and pricing decisions.
 Democracy: Refers to a form of government where the people have the power to choose their governing legislators or the
authority to decide on the legislation.
 Fascism and Nazism: Fascism a political ideology, which espouses authoritarianism, ultranationalism, with
characteristics of dictatorial power, forcible suppression of opposition and rigidity of society and economy. Nazism, on the
other hand, is a form of fascism with a disdain for liberal democracy and parliamentary democracy.
Feminism:
 Feminism is a political term that emerged in the 1900s. It is an ideology that fundamentally seeks to establish the social,
economic, and political equality of the sexes.
 This drive to seek equality is not limited to those spheres, as feminism observes that women are disadvantaged by their sex
in all spheres of life.
 Feminism seeks to combat all forms of sex-based inequality.
 A range of social movements, political movements, and ideologies that aim to define and establish the political, economic,
personal, and social equality of the genders.
 POLITICAL IDEOLOGIES
Liberalism: A political and moral philosophy based on liberty, consent of the governed and equality before the law.
 Liberalism was born as a response to the ruling power of monarchies and the privileges that the upper classes had.

 At its inception, liberalism reflected the views of the middle-class and became a part of the Enlightenment.

 As a political ideology, liberalism rejects what is viewed as traditional social ideas and emphasises the importance of personal
freedom, and the power of individual and collective rationality.
 The core ideas of liberalism are liberty, individualism, rationalism, the liberal state, and social justice.

Anarchism: The belief that the best government is absolutely no government is known as Anarchism.
 A political ideology that places the rejection of the state at its epicenter. The core ideas of socialism are collectivism, common
humanity, equality, workers’ control, and social classes. I it rejects the presence of both authority and rule.
Socialism:
 Socialism is a political ideology that has historically opposed capitalism. The roots of socialism are in the Industrial Revolution
and it is heavily influenced by the theories and writings of Karl Marx.
 Socialism aims to establish a human alternative to capitalism and believes in the concepts of collectivism and social equality as
the foundation for a better society. Socialist ideologies also seek to abolish class divisions.
 The core ideas of socialism are collectivism, common humanity, equality, workers’ control, and social classes.
SIGNIFICANCE OF IDEOLOGY
Identity of a Nation
 Ideology gives an identity to a nation. It varies from one nation to another thus making each identifiable
from the others.
 To put it in other words, the construction of National Identity depends upon the kind of ideology its
people collectively follow.
 For instance, the Pakistani state identifies itself with Islam and considers itself the Islamic Republic of
Pakistan.
 Similarly, Communism is the officially declared state ideology of China which makes it different from
other states in the world by giving it a unique identity.
Determination of National Goals
 Ideology sets a direction for a nation to develop by helping in setting national goals and guidelines for the
achievement of these goals.
 Without ideology, a nation would be directionless or without a vision and destination to pursue.
SIGNIFICANCE OF IDEOLOGY
The Basis for Societal Setup
 Ideology also acts as a basis for the social, political and economic system of a society.
 For example, Pakistan’s ideology is Islam which means Islamic teachings should guide and
regulate its economic, political and social system.
Guidance in the formulation of Foreign Policy
 The ideological basis of a state acts as a determining factor in framing its Foreign Policy.
 For instance, ideologically being an Islamic state, Pakistan supports Kashmiris and Palestinians
in their struggle for the right to determination.
 Similarly, the Islamic concept of brotherhood guides Pakistan to establish fraternal relations
with Muslim countries.
SIGNIFICANCE OF IDEOLOGY
Promotion of patriotism
 Ideology creates a sense of patriotism among the citizens of a state.
 Love and the spirit of sacrifice for one’s country stem from the ideology of the motherland.
 Likewise, the citizens of a state would not hesitate in playing their role for the development,
national integrity and good image making in the comity of the nations.
Determination of common course of action
 Ideology provides a common course of action in times of challenges. For example, terrorism
has been a common and one of the biggest problems in Pakistan.
 Islam condemns the killing of innocent people by declaring the killing of one person as the
murder of whole humanity.
 This assertion in Pakistan ideology guides people to act together against terrorism and get rid
of this menace. It is in this regards that whole Pakistani nation stands with its army against
terrorism
 The ideology of Pakistan took shape through an evolutionary process.
 Historical experience provided the base; Allama Iqbal gave it a philosophical explanation; Quaid-i-Azam

translated it into a political reality and the Constituent Assembly of Pakistan, by passing Objectives
Resolution in March 1949, gave it Legal sanction.
 It was due to the realization of the Muslims of South Asia that they are different from the Hindus that they

demanded separate electorates.

 However, when they realized that their future in a “Democratic India” dominated by Hindu majority was not

safe, they changed their demand to a separate state.

 The ideology of Pakistan stemmed from the instinct of the Muslim community of South Asia to maintain their

individuality in the Hindu Society.

 The Muslims believed that Islam and Hinduism are not only two religions, but are two social orders that

produced two distinct cultures.

 There is no compatibility between the two.

 A deep study of the history of this land proves that the differences between Hindus and Muslims are not

confined to the struggle for political supremacy but are also manifested in the clash of two social orders.
 Despite living together for more than one thousand years, they continue to develop different cultures and

traditions.
 Their eating habits, music, architecture and script, all are poles apart.
The basis of the Muslim nationhood was neither territorial nor racial or linguistic or ethnic rather they were a
NATION because they belonged to the same faith, ISLAM.
They demanded that the areas where they were in majority should be constituted into a sovereign state, wherein
they could order their lives in accordance with the teachings of Holy Quran and Sunnah of Holy Prophet
(PBUH).
 The creation of Pakistan was unique in the sense that it was based on an ideology which sought its roots from the

religion of Islam.
 The famous slogan was as under:-

 “PAKISTAN KA MATLAB KIYA, LA ILLA HA ILL ALLAH”

 It became the corner of the freedom movement and the basis of Pakistan.

 Meaning and definitions of Pakistan Ideology are explained as under:-

i. Ideology of Pakistan is actually implementation of Islamic teachings.
ii. To maintain and arouse the national dignity and struggles for unity among Muslim Ummah and Islamic rule is in fact

Ideology of Pakistan.
iii. Two-Nation Theory on the basis of Islamic Philosophy in political and cultural background of Sub-continent is called

ideology of Pakistan.
iv. Ideology of Pakistan is actually Islamic ideology.

v. The idea of Muslims, attaining Pakistan was infect Ideology of Pakistan.

 TWO NATIONS CONCEPT

The fundamental concept of Ideology is that Muslims should get a separate

identity.

They should have a separate state where they could live according to Islamic

rules and principles, profess their religion freely and safeguard Islamic tradition.
 SIR SYED
AHMAD KHAN
AND
IDEOLOGICAL
RATIONALE
Ideolog & Constitution of Pakistan
 SIR SYED AHMED KHAN
 Sir Syed Ahmad Khan, one of the architects of the modern Sub Continent was born on October 17, 1817 in Delhi and
started his career as a civil servant.
 The 1857 revolt was one of the turning points in Syed Ahmed’s life. He clearly foresaw the imperative need for the
Muslims to acquire proficiency in the English language and modern sciences, if the community were to maintain its
social and political clout (power, Influence), particularly in Northern India.
 He was one of those early pioneers who recognized the critical role of education in the empowerment of the poor and
backward Muslim community.
 In more than one ways, Sir Syed was one of the greatest social reformers and a great national builder of modern India.

 He began to prepare the road map for the formation of a Muslim University by starting various schools.

 He instituted Scientific Society in 1863 to instill a scientific temperament into the Muslims and to make the Western
knowledge available to Indians in their own language.
 SIR SYED AHMED KHAN

 The Aligarh Institute Gazette, an organ of the Scientific Society, was launched in March 1866 and
succeeded in agitating the minds in the traditional Muslim society. Anyone with a poor level of commitment
would have backed off in the face of strong opposition but Sir Syed responded by bringing out another
journal, Tehzibul Akhlaq which was rightly named in English as ‘Mohammedan Social Reformer’.
 In 1875, Sir Syed founded the Madarsat ul Uloom in Aligarh and patterned the MAO College after Oxford
and Cambridge universities that he went on a trip to London. His objective was to build a college in line with
the British education system but without compromising its Islamic values.
 He wanted this College to act as a bridge between the old and the new, the East and the West. While he fully
appreciated the need and urgency of imparting instruction based on Western learning, he was not oblivious to
the value of oriental learning and wanted to preserve and transmit to posterity the rich legacy of the past. Dr.
Sir Mohammad Iqbal observes: “The real greatness of Sir Syed consists in the fact that he was the first
Indian Muslim who felt the need of a fresh orientation of Islam and worked for it — his sensitive nature
was the first to react to modern age”.
 SIR SYED AHMED KHAN
 The aim of Sir Syed was not merely restricted to establishing a college at Aligarh but at spreading a network of
Muslim Managed educational institutions.
 He instituted All India Muslim Educational Conference that revived the spirit of Muslims at national level.

 The Aligarh Movement motivated the Muslims to help open a number of educational institutions.

 Sir Syed contributed many essential elements to the development of the modern society of the subcontinent.

 He died on March 27, 1898 and lies buried next to the main mosque at AMU.
 ALIGARH MOVEMENT
 Sir Syed Ahmad Khan (1817-1898) was decidedly the most significant Muslim Social Reformer who emerged
on the Indian subcontinent scene in the 19th century.
 His path-breaking thoughts and lifelong efforts were truly epoch-making; they brought about a renaissance of
the Muslims as a distinct nation in the subcontinent and paved the way to the ultimate establishment of a well-
deserved separate country for them.
 Having ruled India for several hundred years, the Muslims did have a polity and social framework of their
own, but it was rudely shattered as a result of the failure of the 1857 War of Independence.
 In the utter confusion and dejection that this fiasco generated, Sir Syed came up with a prescription that
provided the Muslims with hope and sustenance for the future.
 The core of this prescription was a plea for modern education to prepare the youth for the challenges ahead.
 ALIGARH MOVEMENT
 A monument to Sir Syed’s exceptional efforts to implement his proposals was the well-known Mohammadan
Anglo-Oriental (M.A.O.) College established at Aligarh in 1875, which became the famous Muslim
University in 1920.
The driving force behind these Institutions was what is known as the Aligarh Movement.
Its essence is education as the prime mover of modernization, progress and development, mainly as a self-
reliant private effort. At the same time, it puts great emphasis on keeping intact the community’s.
The Movement gives equal importance to character building along with scholastic instruction.
Pakistan owes to Sir Syed and to the Aligarh Movement in a special way.
The country’s very concept evolved over time from the initial characterization by Sir Syed of the subcontinent
as a NATION.
What later followed in the political arena in the form of the Pakistan Movement, was the very reflection of the
Aligarh Movement.
 ALIGARH MOVEMENT
“The Aligarh Movement and the Pakistan Movement are complementary and inseparable”.
The torch-bearers of the Aligarh Movement and the students of the Muslim University
rendered an invaluable service to the struggle for Pakistan.
 SIR SYED’S AHMED KHAN’S GOAL
Sir Syed’s first and foremost objective was to modernize the Muslims following the Western cultural values that could
create friendly atmosphere for the two communities. He motivated his community to learn the Western philosophy and
English literature to get along with the ruling people. Therefore, in order to fulfill this desire he started the Aligarh
movement. He had immediate objectives in view:

o To remove the state of tension between the Muslims and the British government, and

o To induce them to get jobs and other facilities under the new government.

o To persuade Muslims to abstain from agitational (Protest, disturbance) politics

o To create a scientific temperament among the Muslims.

o Promotion of education for its widest sense.

o Foundation of scientific society. (Translation of books, journals)

 SIR SYED AND TWO NATION THEORY

 Sir Syed Ahmed Khan was a great Muslim scholar and reformer. He came forward to guide the Muslims who were

destined to be ruined and eliminated from the Indian society as a result of Hindu and British domination.
 Sir Syed awakened the Muslims from their sound slumber to put up a struggle for the revival of their past position

of eminence.
 Sir Syed Ahmed Khan is said to be the pioneer of the Two Nation Theory. It was he who used the word Nation for

the Muslims of the Sub Continent.

 Sir Syed Ahmed Khan is said to be the pioneer of the concept Two Nation Theory. The entire freedom Movement

revolved around the Two Nation Theory which was introduced by Sir Syed Ahmed Khan.
 SIR SYED AND TWO NATION THEORY

 He considered those one nation who lived in India and was a great advocate of Hindu Muslim unity. Speaking at the

meeting of Indian Association he said,



 “I look to both Hindus and the Muslims with the same eye and consider them as my own eyes. By the word ‘nation’ I

mean only Hindus and Muslims and nothing else. We, ‘Hindus and Muslims’ live together on the same soil under the
same government. I consider the two factions as one nation.”
 But, the attitude of the Congress and the Hindus compelled Sir Syed to re-shape his ideas about one nation. He was

extremely hurt to see both the Congress and the Hindus working against the interests of Muslims.
 Congress had turned into a pure Hindu body and was working on the lines which would have erased the Muslims

completely from the Indian society as a nation

SIR SYED AND TWO NATION THEORY

Hindi-Urdu Controversy in 1867 in the city of Benaras for replacing Urdu with Hindi. On this occasion
Sir Syed expressed his views about Hindus and Muslim as two separate nations for the first time in 1868.

The anti-Urdu stance by the Hindus strengthened Muslims belief in the Two Nation concept which later on
came to be the crowning factor in the Muslims struggle for a separate homeland.
 CONCLUSION

 Sir Syed Ahmed Khan was the pioneer of two nation theory.

 He initiated Aligarh movement which rendered its services on the social as well as religious
basis for the Muslims of Sub-continent.

 The Hindu-Urdu controversy convinced Sir Syed Ahmed Khan to think about differences
between Hindus and Muslims.

 He used the word two nations for the Hindus and Muslims in 1868 for the first time.
Ideolog & Constitution of Pakistan
 Allama Muhammad Iqbal! A great poet, thinker, philosopher, scholar and politician. When
Iqbal was born, it was the time of troubles for Indian Muslims.

 Initial Life:
Iqbal was a poet-philosopher whose work promoted the philosophy of self-hood and dealt
with the intellectual and cultural reconstruction of the Islamic world.
Friday, November 9, 1877, Iqbal was born at Sialkot.
 Iqbal got his early education from Mission School and did his F.A. from Murray College,
Sialkot.
 He did his M.A. Philosophy from Government College Lahore.
 In 1905 Iqbal went to Germany where he did his Ph.D. from Munich University.
 Political Career:
 Iqbal also took keen interest and part in the politics of his time and is revered as the “Spiritual Father of
Pakistan.”
 In 1926, Iqbal started his political career when he was elected as member of *Punjab Imperial Legislative
Council.
 Allama Iqbal is a unique contributor to the making of Pakistan.
 Allama Iqbal raised the structure of the Muslim state through the **Allahabad Address on which the blue print
was prepared in the Pakistan Resolution.
 He initiated the idea of separation of the two communities, Muslims and Hindus.
 He negated the concept of One-Nation of India and emphasized on the separate and distinct national image of
Pakistan.
 According to Iqbal making of a separate homeland was essential for the restoration of identity of Muslims.
 He clearly declared that the principle of European democracy could not be applied in India as communalism
was indispensable to form a harmonious country. It was from here that he strongly defended the Muslim
Nationalism defining it as moral consciousness.
 VISION OF A SEPARATE MUSLIM STATE

 Men like Allama Iqbal are born but in centuries. He was conscious of significance of Islam in lives of
the Muslims.
 His first public appearance was in 1899 at the annual session of Anjuman Himayat-i-Islam in Lahore
when he presented the poem, Nala-i-Yatim.
 At initial stages Dr Iqbal was a nationalist by ideas and his poetry contained verses like Tarana-i-
Hind.
 His poetry was a critique of the existing societal conditions.
 Being educated from Europe, he knew all weak aspects of the Western culture.
 He criticized *capitalism, materialism and lack of spiritualism.
 VISION OF A SEPARATE MUSLIM STATE

Allama Iqbal, our national poet, and philosopher went a step further and vigorously proclaimed the need
for a separate state for the Muslims of the subcontinent. Claiming that the communal problem of India is
international and not national.

He argued:

“We are 70 million, and far more homogeneous than any other people in India. Indeed, the Muslims of
India are the only Indian people who can fitly be described as a nation in the modern sense of the word.
The Hindus, though ahead of us in almost all respects, have not yet been able to achieve the kind of
homogeneity which is necessary for a nation, and which Islam has given you as a free gift.”
 Allama Iqbal was also a strong believer of Hindu-Muslim unity
but Congress extremism forces him to change his attitude.
 In 1930, Iqbal clearly discussed Two Nation Theory as:
 Islam: As Code of Conduct and Way of Life
 He said:- “Islam guides the mankind in every aspect of worldly life and,
therefore, must be enforced in an Islamic state as a code of life.
 Allama Iqbal believed that the Holy Quran and the teaching of the Prophet
(PBUH) are highly meaningful for the development of mankind.
 Muslims are Separate Nation
 Allama Iqbal openly negated the concept of one nation and said:
 “Nations are based with religion; not with territories. So we are separate nation
because we have our own ideology.”
 Demand of Separate State
 “If British Government is interested to resolve Hindu-Muslim conflicts then India
should be divided into states. NWFP, Sindh, Baluchistan, Punjab, Aasam and Bengal
should be converted into one.”
 HIS ROLE IN THE CREATION OF PAKISTAN

Iqbal is considered to have given the vision for the creation of Pakistan, whereas Jinnah is
considered to be the one who shaped this vision.
In 1937, Iqbal wrote two letters to Muhammad Ali Jinnah.
In the first one dated May 28, 1937, he wrote,

“After a long and careful study of Islamic Law, I have come to the
conclusion that if this system of Law is properly understood and applied, at
last, the right to subsistence is secured to everybody. But the enforcement
and development of the Shariat of Islam is impossible in this country without
a free Muslim state or states. This has been my honest conviction for many
years and I still believe this to be the only way to solve the problem of bread
for Muslims as well as to secure a peaceful India.”
 HIS ROLE IN THE CREATION OF PAKISTAN

 In the second letter marked “Private and Confidential” dated June 21, 1937, Iqbal wrote,

“Why should not the Muslims of North-West India and Bengal be

considered as nations entitled to self-determination just as other nations in
India and outside India are? Personally I think that the Muslims of North-
West India and Bengal ought at present to ignore Muslim[-minority]
provinces. This is the best course to adopt in the interests of both Muslim
majority and minority provinces.”
 HIS ROLE IN THE CREATION OF PAKISTAN

In short Iqbal gave the idea of Pakistan. He inspired the Muslims of India to make the
demand for a separate homeland. He infact, prepared the ground for Mr. Jinnah, who
finally led the Muslims to the goal of Pakistan. Mr. Jinnah acknowledged his debt to Dr.
Iqbal in the following words:
 “His views were substantially in consonance with my own and had finally led me to the same conclusions

as a result of careful examination and study of the constitutional problems facing India”.

 Mr. Jinnah paid him a tribute two days after the Lahore Resolution that:
 “If I live to see the idea of a Muslim state being achieved and I was then offered to make a choice

between the works of Iqbal and the ruler ship of the Muslim state, I would prefer the former”.
Ideolog & Constitution of Pakistan
 Pakistan’s emergence was not just the emergence of a new state, but it was created on the basis
of Islamic Ideology.
 The objective of the Pakistan Movement was not to separate some provinces to save them from
Hindu domination. Had it been so, the Muslims of the minority provinces would never had
taken the active part they did in the freedom movement. The fact is that they were the worst
sufferers, both before and after the partition.
 They knew that if Pakistan was created, they would stand to gain nothing, infect might lose
everything.
 In spite of this, the Muslims of the minority provinces joined the Muslims of the majority
provinces in their struggle for freedom simply because they believed that they were fighting
not for a territory only, but for the preservation of their culture and civilization, language, and
literature and Islamic way of life.
 Quaid-e-Azam Mohammad Ali Jinnah, the great leader of Muslims of Sub Continent gave
practical shape to the ideology given by Allama Iqbal.
 He had a strong believe in Hindu Muslim unity and was of the opinion that both Hindus and
Muslims should launch joint efforts to get rid of British rule.
 After joining Muslim League in 1913, he continued with his efforts to bring about Hindu
Muslim unity but he was greatly disappointed to see the prejudicial attitude of the Congress
and Hindus towards the Muslims.
 Following are some extracts from the speeches and statements which he delivered from time to
time for explaining the ideology of Pakistan.
ADDRESS AT SECOND ROUND TABLE CONFERENCE

 Quaid-e-Azam believed that Congress and Hindus would never recognize the
rights of Muslims.
 He declared while representing the Muslims in the Second Round Table
Conference in 1913:

 “The Hindu Muslim dispute must be settled before the enforcements of any
system or Constitution. Until you do not give guarantee for the safeguard of
the Muslim interests, until you do not win their (Muslims) cooperation's, any
Constitution you enforce shall not last for even 24 hours.”
 QUAID-E-AZAM AND TWO NATION THEORY
 Quiad-e-Azam was a firm advocate of two nation theory which became the ideological basis of Pakistan.

 He considered the Muslims as a separate nation.

 He said:” Pakistan was created the day the first Indian National entered the field of Islam”.

 He defined the two nation theory as:

 “The Muslims are a nation by every right to establish their separate homeland. They can adopt any means
to promote and protect their economic social, political and cultural interests.”

 ADDRESS ON MARCH 8 ,1944

 While addressing the students of Muslim University, he said: “Hindus and Muslims through living in the
same town and villages, had never been blended into one nation. They were always two separate entities.”
 QUAID-E-AZAM AND TWO NATION THEORY

QUAID-E-AZAM AND MILLAT-E-ISLAMIA

 Quaid-e-Azam emphasized on the Islamic ideology as being the basis of the struggle for
Pakistan because he believed that only Islam was the unifying force of the Muslim
Millat.
 He said:
 “What relationships knits the Muslims into one hole, which is the formidable rock on
which the Muslim edifice has been erected, which is the sheet anchor providing base to
the Muslim Millat, the relationship, the sheet anchor and the rock is Holy Quran.”
QUAID-E-AZAM AND IDEOLOGICAL RATIONALE

 In the presidential address at the Lahore Session of All India Muslim League in 1940, the

Quaid-i-Azam declared:

“Musalmans are not a minority, as It is commonly known and understood. One has only got to
look round. Even today, according to the British map of India, 4 out of 11 provinces, where the
Muslims dominate more or less, are functioning notwithstanding the decision of the Hindu
Congress High Command to non-co-operate and prepare for civil disobedience. Musalmans are
a nation according to any definition of a nation, and they must have their homeland, their
territory, and their state.”
 Quaid-e-Azam and ideological Rationale

For the Muslims of the Indian subcontinent, the demand for Pakistan was an
expression of their deepest emotions for their political and cultural identity.

Pakistan was created as the first Islamic State after the establishment of the State
of Medina in 622 A.D. as an ideological state on the basis of Islam.

ADDRESS AT ISLAMIA COLLEGE PESHAWAR

In 1946,Quaid-e-Azam declared: “We do not demand Pakistan simply to have a

piece of land but we want a Laboratory where we could experiment on Islamic
principles.”
 Quaid-e-Azam and ideological Rationale

The question as to why Hindus and Muslims could not merge into one nation although they live together
for centuries, the Quaid in his speech at Aligarh on March 4, 1944, answered this question:

“Pakistan started the moment the first non-Muslim was converted to Islam in India long before the
Muslims established their rule. As soon as a Hindu embraced Islam, he was an outcast not only
religiously but also socially, culturally, and economically. As for the Muslim, it was a duty imposed on
him by Islam not to merge his identity and individually in any alien society. Throughout the ages, Hindus
had remained Hindus and Muslims had remained Muslims, and they had not merged their entities - that
was the basis for Pakistan”.
 Quaid-e-Azam and ideological Rationale

 In his presidential address at the Special Pakistan Session of the Punjab Muslim Students Federation on

March 2, 1941, the Quaid said:

 “We are a nation, and a nation must have a territory. What is the use of merely saying that we are a

nation? Nation does not live in the air. It lives on the land, it must govern the land, and it must have a
territorial state, and that is what you want to get.

 The Quaid further continued:

“Pakistan not only means freedom and independence but the Muslim Ideology which has to be
preserved, which has come to us as precious gift and treasure and which we hope others will share with
us.”
 CONCLUSION
 To sum up, the ideological orientation of Pakistan is nothing but the Islamic
Ideology and the ultimate aim of it is the establishment of the Islamic Welfare
State where no one is exploited.
The State must see that there is none without food and clothes, and every
individual is provided at least with all the bare necessities of life.
The message of the founder of Pakistan to the nation was unity, faith and
discipline.
 His speeches clearly outline the kind of unity he envisioned to make Pakistan a
progressive state.
He stood for unity in diversity. Progress, prosperity, solidarity and integrity of
Pakistan lies in the successful practice of the democratic system.
This must also be borne in mind that religion is not for the state but it is for the
people who live in the state.