IDEOLOGY OF PAKISTAN

IDEOLOGY OF PAKISTAN The term ideology consists of two Greek words “ideo” and
“logos”, which means ‘’the science or study of ideas." The term ideology is a complex
discourse in a realm of social sciences due to controversial approaches among scholars and
theorists on its definition and meaning. Historically, the word “idealogie" was first time used
by French thinker ‘Antoine Destutt’ de Tracy during the French revolution. He defined this
word as the Science of Ideas concerning with social and political life. According to the Karl
Marx, the ideology is about ideas of ruling class, who want to maintain their privileged
position and order through the capitalism. Martin Seliger defined the term ideology a set of
ideas by which men posit, explain and justify the ends and means of organized social action,
irrespective of whether such action aims to preserve, amend, uproot or rebuild a given social
order." George Brass describes the term ideology "any plan or program of common life based
upon thinking and philosophy is called ideology."
Despite the controversial approaches to the concept of ideology, the basic features of concept
remain the same. However, the term Ideology can be defined as a set of socially shared
beliefs, norms, values, ideals, convictions, institutions, goals and a body of knowledge which
people believe significant and practicable. All these features bind the nation together and
depict a true reflection and product of ideology. These certain common traits in almost every
ideology throughout the world are same. It proposes a step forward, for example, a manifesto
or line of action to be followed in order to achieve the desired goal in the future. The socially
shared ideas, speculation and beliefs are associated with ideologies to justify the existing or
desired social or political order.
“A political ideology is a set of shared beliefs, values, norms and principles that explain
and justifies a preferred political order or proposed a new order and program to nation or
civilization.
As mentioned before, the notion of ideology was originated during the French Revolution
which mean, science of ideas. But the concept of political ideology emerged in early 19th
century.
IMPORTANCE OF IDEOLOGY:
Ideology is a motivational and very significant force behind the development of a nation.
Ideology gives a right direction and a sense of purpose to a nation. It provides a platform to
scattered social groups in society and brings them together. It also plays vital role in nation
building. Furthermore, ideology gives the direction to its followers toward evolution and
revolution. New norms, values and cultures are shaped by ideologies and these traits work
like a binding force in a society. The function of ideology is like a backbone in the structure
of a nation, and without it, there is no concept of a nation.
IDEOLOGY OF PAKISTAN:
The creation of Pakistan is unique in a sense that it is based on the philosophy of Islam and
not on the western concept of nation state. The concept of nation 5 states emerged in Europe
in the early nineteenth century. According to it, the secularism is a central belief of nation
state, in which sovereignty belongs to people. Conversely, the foundation of Pakistan is based
upon the religion of Islam, where all sovereignty of state and people belongs to Almighty
Allah. The ideology of Pakistan passed through different phases and evolutionary process.
The popular slogan, "Pakistan Ka Matlab Kia, La Illa ha illa Allah" was the central theme of
freedom movement which provided basis to Pakistan. Historical experiences raised the
consciousness in Muslims of subcontinent that they are quite different from the Hindus in
every aspect of life. However, Nineteenth Century was a period of great trial and crises for
Muslims in British India. At that time, few people realized the problems of Muslims. Allama
Iqbal provided the philosophical explanation by presenting the idea of separate homeland for
Muslims of subcontinent. Subsequently, M.A Jinnah translated the abstract ideas of Iqbal into
a reality in the form of sovereign Islamic state.
TWO NATION THEORY:
The communal concept of “Two Nation Theory" was root cause for the foundation of
Pakistan as a sovereign state. The dissimilarities and differentiations between the two major
communities, Muslims and Hindus of the Subcontinent in the form of cultural, political,
lingual, philosophical, religious, economic and social means were the basis of two nation
theory. The Two-Nation theory simply defines that the Hinduism and the Islam are not only
two different religions, but they are two distinct social orders and entirely different ways of
life. The Hindus and the Muslims are two different nations on the basis of two-nation theory.
In spite of living together with Hindus for more than one thousand years, Muslims of
Subcontinent have their own norms, values, culture, eating habits, music, architecture,
literature and religion. So, Muslims cannot be merged in any other nation due to different
worldview, as their ideology is based on principles of Islam. Consequently, these
dissimilarities pushed the Muslims towards demand of separate homeland, wherein they can
practice their religion freely.
SIR SYED AHMAD, ALLAMA IQBAL, QUID-I-AZAM AND IDEOLOGY OF
PAKISTAN
Sir Syed Ahmed Khan and Two-Nation Theory When great Mughal Empire was collapsing
and declining in subcontinent. In this critical time, Muslims of subcontinent produced a
courageous and eminent leader Sir Syed Ahmad Khan. Sir Syed Ahmad Khan was born in
very noble family at Delhi in 1817.He got his early education from his maternal grandfather,
who was a distinguished scholar and only mathematician of this time. Sir Syed Ahmad Khan
was trained in various subjects like, Arabic, Persian literature, history, Mathematics and
medicine. After completing his education, he joined the government service as head clerk in
1839.Soon, he passed examination and appointed as a Sub-Judge. After serving in different
areas in different capacities, he was promoted to the post of Chief Judge in 1846. At the eve
of war of independence in 1857, Sir Syed was performing his duties as a judge, however war
changed him entirely. The battle of 1857 created a huge gulf and mistrust between British and
Muslims. He took responsibility of Indian Muslim and he convinced the Muslim community
to acquire the modern education.
In the beginning, Sir Syed Ahmed khan believed in Indian Nationalism. But later on his faith
about Indian Nationalism was shaken due to Hindi-Urdu controversy. Hindi-Urdu
controversy started in the year1867 when Benarsi Hindus started campaign to replace Urdu
by Hindi as an official language. This conflict changed the mindset of Sir Syed so he became
extremely disappointed to see the behavior and prejudice of Hindus towards Muslims.
Finally, he was convinced that Hindus could never be friends of Muslim. Sir Syed Ahmed
Khan expressed his views to Mr. Shakespeare, the Governor of Banaras "I am convinced now
that Hindus and Muslims could never become one nation as their religion and way of life was
quite different from each other". In the political sphere, Sir Syed attained several successes.
He removed the misunderstandings between British government and Indian Muslim. At that
time Indian National congress was grew to be very powerful political party in India. Sir Syed
observed that Congress projected the Hindus demands. He advised the Muslims not to join
the political activities of Congress but to concentrate on modern education. He realized that
practical politics would divert the concentration from education. The word ‘Nation’ for
Indian Muslim was first used by Sir Syed Ahmad Khan. He supported the separate electorate
for Muslims in British India. Sir Syed Ahmed Khan was a pioneer and architect of Two
Nation Theory in Subcontinent.
LITERARY AND EDUCATIONAL CONTRIBUTIONS OF SIR SYED AHMAD
KHAN:
The first effort made by Sir Syed Ahmad Khan was the writing of a booklet with title as,
“Risala-i- 15 Asbab-i-Baghawat-I-Hind” in 1858.This writing was a factual analysis of the
reasons of the mutiny of 1857. The pamphlet was translated into English with the main
objective that British could read it. In this booklet Sir Syed discussed the miseries and
problems of the Muslims of India as well as he analysed the policies of British for the India in
detail. In addition to this, Sir Syed Ahmad Khan also wrote a number of other books to
remove misconception and distrust between the Muslims and the British government. "Loyal
Muhammadans Of India” was one of the popular book written by Sir Syed. At that juncture,
British used the term Mohamedans for the Muslims of sub-continent and Sir Syed Ahmad
Khan had used the same term THE MUHAMMADANS to communicate with them.
Sir Syed Ahmad Khan produced many books, articles, and pamphlets to remove
misperceptions between Islam and Christianity. A Commentary on Bible written by Sir Syed
Ahmad Khan. He tried to indicate and explore the commonalities and the shared points,
ideas, beliefs between Islam and the Christianity in this commentary. Tehqiq-ILafz-I-Nasara
was another popular writing by Sir Syed. Nasara is a term which use for Christians, he argued
in his writing that the usage of the word Nasara does not show something derogatory and
prejudicial toward Christians. But the Muslims use this word to express their positive
sentiment and respect for Christians.
Sir Syed established a “SCIENTIFIC SOCIETY” to promote modern knowledge and English.
This society used to hold meetings from time to time. It translated the excellent English
articles into Urdu. Another key venture undertaken by Sir Syed Ahmed Khan was the writing
of Aligarh Institute Gazette. This Gazette was published in two languages i.e. English and
Urdu. The gazette played a vital role in spreading and promoting the modern knowledge,
scientific ideas and modern education among the Muslims of India. Sir Syed Ahmad Khan
published a magazine with title Tehzib-Ul-Akhlaq in Urdu. The main focus of the magazine
was on social and cultural issues of the Muslim of the subcontinent.
In 1872, he established Muslim school system to promote the modern education along with
Islamic education in the Muslims community of India. In June 1875,Sir Syed Ahmad Khan
led the foundation of a college at Aligarh. The British government was a supporter of this
effort because they thought that in this way Muslims would access to modern education.
ALLAMA IQBAL AND IDEOLOGY OF PAKISTAN
Allama Iqbal and Vision of a Separate Muslim State Legends like Allama Iqbal are born once
in centuries. He was great poet, Philosopher and politician who gained the country-wide
fame. He received his education from Government College Lahore and then went to Europe
for the higher studies. He obtained his PhD in Philosophy from Germany. However, he
entered in Indian politics to protect the interests of Muslims. His entry in politics was warmly
welcomed by All India Muslim League and he proved himself to be a good leader.
Iqbal’s ideas were transformed and renewed about politics, nationalism and western culture
during the stay in Europe. He was completely changed man with new perception and
ideology after returning from Europe. He admits that certainly Europe changed my old beliefs
and ideas regarding State and Indian nationalism. He said, "I was a enthusiastic Indian
Nationalist during my college days. The change happened due to exposure to the western
world, it gives me a new thought so I am not a Nationalist now". Allama Iqbal studied Islam
deeply and believed that it is a complete code of life. After returning from Europe, Dr Iqbal
compared Islam with the western culture, ideology. He reached at the conclusion that Islam is
the only way of life which can solve all the problems of mankind. He comprehended the
philosophy of Islam and so became the proponent of principals of Quran.
Iqbal rejected the prevalent concept of Territorial Nationalism in his poem. He refuted the
concept on the basis of its contradiction with Islam and it is modern form idolatry. Dr Iqbal
explains that the concept of territorial nationalism divide the nations of world. The concept of
territorial nationalism has changed the course of politics and economy. The objective and
aims of Politics and economy to take-over the other nation's land and resources and
destruction of houses of poor. Iqbal’s main argument was against the western concept of
linguistic and racial nationalism. Therefore, he supported the Muslim nationalism which is
based on spiritual homogeneity.
He wrote on territorial nationalism in the year 1910:
Islam as complete code of life appeared in a world as antithesis of idolatry. In a modern
world, what is patriotism, nothing else than a new form of idolatry. The purpose of Islam is to
protest against idolatry in any form. This is our duty and mission to protest against all form of
new idolatry. While exploring the solidarity of Muslims, he asserted his views in same
notebook The solidarity of Muslims as a community in subcontinent stands on Islamic
principle. Nevertheless, our educationists and intellectuals are searching in the dark. They are
perhaps much confuse and unable to realize the difference between Islamism and westernism.
The western culture and norms constructs nationality on the basis of racial and linguistics
difference. But the Islamic laws do not recognize the racial, linguistics and historical
differences of human. Because the concept of territorial nationality in Islam is not ultimate
goal and highest limit but the spiritual homogeneity.
Dr Iqbal openly negated the idea of western type of nation state in India and stressed on the
separate image of Muslims. In the 18thcentury new concept of nation state introduced in
Europe. This concept further provided the strong foundation to secularism, a Philosophy
which declared the separation of religion and state system. Allama Iqbal did not believe the
concept of separation of religion and State system rather he emphasized that religion and
politics are not separated in Islam. Further he comes up with the idea of separate State which
rests on principles of Islam. Iqbal created the awareness amongst Muslims and showed them
of their lost glory through his poetry. He used the poetry as a tool for revitalization of
Muslims. His message does not contradict the Islamic ideology. Iqbal’s approach was a so
pragmatic. He motivated the Muslims to have courage like their ancestors that the institution
of Caliphate could again be restored in Muslim Ummah. In his Persian poetry with the title of
Secrets of the Self and Mysteries of Selflessness published in 1915. Iqbal asserted: "Our
Prophet (PBUH) migrated from his birth land and settled in Medina permanently. Our
Prophet (PBUH) founded Muslim nationhood in Medina. The Indian Muslims must follow
the precedence of life of Prophet (PBUH)."
On these grounds, separate identity of the Muslims as a Nation was supported by Allama
Iqbal. He said that there would be no possibility of peace in the country until and unless the
Muslims are recognized as a separate nation because of their distinctive cultural values,
religion and history. Iqbal advocate the idea of Muslim nationalism and refuted the concept
of territorial nationalism. Allama Iqbal delivered his famous presidential address in the
annual meeting of All India Muslim League at Allahabad in 1930. The Allahabad address of
Iqbal was hallmark and had a great significance in freedom struggle of Indian Muslims. This
presidential address defined the fate and destination of Muslims of British India and put their
struggle in right direction. Allama Iqbal gave philosophical explanation of Two-Nation
Theory and proposed the separate homeland for the Muslims.
He declared in his address: "India is a continent of a vast population and different human
groups belonging to different races, speaking different languages and professing different
religions. To base a constitution on conception of United India is to prepare for civil war. I
therefore, would like to see the Punjab, North West Frontier Province, Sindh and Balochistan
amalgamated into a single state. Self-government within the British Empire or without the
British Empire. The formation of a single consolidated North-West Indian Muslim state
appears to me to be the final destiny of the Muslims at least of North West India.” He wrote a
letter to Jinnah and convinced him to organize the Muslim League and to leads the Muslim of
subcontinent. Iqbal knew that, darkness and desperation is prevailing in the Muslim of India
but he was much optimistic. When Muhammad Ali Jinnah came back to India from London,
he started the reorganization of the All-India Muslim League. Iqbal extended his complete
support to Jinnah and worked hard to organize the party in Punjab as a loyal soldier. This was
the political cooperation between these two greatest leaders of Muslim India which turned the
Muslim League into mass political party of India. All India Muslim league invoked the
Iqbal’s concept of Muslim homeland for mass mobilization. The Muslims of India effectively
and forcefully started their struggle around the flag of Muslim League with an aim to
establish an independent State. Eventually, both the Hindus and British realized that the
partition of India into two independent States is inevitable.
MUHAMMAD ALI JINNAH AND TWO-NATION THEORY
M.A Jinnah is known as the Quid-i-Azam in Pakistan. He was a Charismatic Leader in the
real sense. He was a history-making leader who changed the course of history. Jinnah entered
in politics in 1906 when he joined Indian National Congress. During this time, Indian
Muslims became conscious about their separate identity and rights. All India Muslim League
was established to protect the interests of Muslims but Jinnah Kept away from league's
politics and agenda. Later on, Quaid-e Azam joined All India Muslim League in 1913 and
played significant role to promote Hindu-Muslim Unity. In 1920, he resigned from the
Congress due to disagreement with Gandhi on the issue of self-rule (Swaraj). After resigning
from Congress, he actively participated in Muslim League affairs to articulate the Muslims
demands with zeal and zest. Quid-i-Azam played a decisive role to peruse the Muslims
interests by facing strong opposition from Hindus and British. It was the charismatic
personality of Quid-i-Azam who influenced Muslim leaders and masses and convinced them
to show disassociation with Indian nationalism. Quid-i-Azam rejected the Nehru report on the
basis of Hindu bigotry and prejudice. On this occasion Quid sharply responded to Congress
and British Government: No, there is another party Muslims and the Muslim League has the
right to represent the interests of Muslim In British India. In 1935, Mr. Jinnah used the word
nation for the Muslims of India. He explained the separate identity of Muslims with reference
to Islamic principles and way of life and established that Muslims are quite different from the
Hindus in every aspect of life.
On March 1936, Quid-i-Azam said that the Muslims could arrive at a settlement with Hindus
as Two Nations. Quid-i-Azam stated in his speech at Lucknow in the year 1937: The Hindus
constitute the majority community and majority community shows his version that Hindustan
is only for the Hindus. The congress established its government through the 1935 Act.
Congress rule was a great eye opener and shock for the Muslims. The Congress rule proved
that they only want to establish Hindu Raj in India. Due to the congress government, Muslim
of all over India experienced countless pains and miseries. Eventually, the Muslims started to
mobilize themselves under the dynamic leadership of Quaid-i-Azam around Muslim League
flag. Dr Iqbal wrote a letter to Muhammad Ali Jinnah and put some suggestions in the letter:
we should consider the Muslims of North-West India and Bengal (Muslim majority
provinces) as a nation and start struggle for self-determination within India or outside India.
Muhammad Ali Jinnah was convinced that the future of Muslim of India is not secure as
congress rule had already confirmed this. Sir Jinnah wrote an article Published in Time and
Tide in1940, he expressed his views: 19 "Now the western world considers the religion as
private matter between man and God which separate it from State. The British people perhaps
forget the religious wars of their own history. In the case of Hinduism and Islam, both
religions have distinctive norms, values and definite social codes." In an interview to London
News Chronicle, Quid-i-Azam said: "The division of India into two sovereign states is only
pragmatic solution of the Hindu Muslim Conflict. But the fact is this; Hindus will not accept
our complete independence as a majority community in India." However, It is important to
mention here that the speeches and statements of Quaid-iAzam from 1940 to 1947 clearly
emphasized that the new state would be an Islamic State. In 1939, he stated that the Muslims
and Hindus are two nations: "We are a nation with our own distinctive culture and
civilization, language and literature, names and nomenclature, sense of values and proportion,
legal laws and moral code, custom and calendar, history and tradition, aptitudes and
ambitions; in short, we have our own distinctive outlook on life and of life. By all cannons of
international law, we are a nation."
On 23 March, 1940 at Lahore, Quid-i-Azam delivered the historic speech which highlighted
the idea of separate homeland for Muslims, he said: "Islam and Hinduism are not religions in
the strict sense of the word, but are, in fact, different and distinct social orders. The Hindus
and Muslims belong to two different religious philosophies, social customs, and literatures.
They neither inter-marry nor inter-dine together and, indeed, they belong to two different
civilizations which are based mainly on conflicting ideas and conceptions." We can easily
find out through the speeches of Quaid-i-Azam Muhammad Ali Jinnah that which type of
state he wanted; as he said: "In British India, under the parliamentary democratic system a
paramount and perennial Hindus majority defiantly would dominate over a minority. The
British type of parliamentary government would only establish rule of complete Hindu
domination over the society in India. Certainly, the Muslim community and other minorities
in India would be absolutely powerless." In his July 1942 interview to the American press
representatives, Jinnah said: Many efforts were made by the Hindu Congress during last 27
months to undermine and suppress Culture identity, language and customs of the Muslims.
Even the Muslim students were pushed in educational institutions to read the books,
prescribed by the Hindu Congress. we have seen that congress government had emphasized
on the Hindu culture and traditions". 20 Quaid-i-Azam in his address to the Students Union
of Muslim University in 1942 stated that: History of subcontinent reveals that it is a fact that
Hindus have not ruled over any part of India from last one thousand years. But our proposal
to grant to them the Hindu majority zone, where they can control the government as it is three
fourth of India territory. Further, I would suggest to Hindu leaders not to be greedy, because
Hindus assume that they would grab the remaining one-fourth and would establish the Hindu
Raj over the whole India. I recommend to them don't be greedy for my one-fourth and let me
live my life according to my culture, tradition, language, history and according to the
principals of Islam.
Jinnah acknowledged Islam and its significant role in nation building while delivering speech
to all India Muslim League: "What is the most important thing that keeps the Muslims
united? It is the only Islam which unites the Muslim. Holy Quran is a great Book, which is
the source of guidance and covers all aspect of life. I am hopeful and confident that we will
go on and on, there will be more unity and more oneness because of one God, one Book, one
Prophet and one Nation." October 1947, he had underscored the State’s Islamic character
inthe following words: By the grace of God Pakistan is an established fact today. It is
country, for which, we have been struggling for the last ten years. It was just idea that we
should have an independent state. An Independent State where we can spend our lives
according to our religion. Where we can practice our culture and Islamic principles of social
justice could practice freely. Almost all the speeches and statement made by Quid-i-Azam
refer to the establishment of an Islamic welfare state. All the speeches are clear and without
ambiguity which kind of state Quid had envisioned be.
Bibliography
Ishtiaq Hussain Qureshi, Struggle for Pakistan, Karachi: University of Karachi,
1979.
Rizwan Ahmed, Sayings of Quaid-i-Azam Muhammad Ali Jinnah, Karachi: Quaid
Foundation 1993.
F.K. Durrani, The Meaning of Pakistan, Lahore: Sh. Mohammad Ashraf, 1943.