Ideology of Pakistan

Daily: Pakistan Observer
Date: 09.08.04

“Pakistan ka matlab kya, La ila ha il lal lah”, a slogan raised during the campaign for 1945-
46 elections, was basically a reflection of the mental trend of the Muslims of the
Subcontinent to spend their own lives and of their future generations, when they would find
a separate homeland called Pakistan. Hence, a study of the mental trend is called ideology
of Pakistan.

Altaf Hussain Hali writes in his biography for Sir Syed Ahmed Khan (Hayat-i-Javed) that Sir
Syed, who was a staunch Indian Nationalist, became apprehensive of intentions of the
Hindus (in the wake of Hindi-Urdu script controversy in 1867) i.e. when the Hindus were not
ready to accept language of the Muslims, how could they bear Muslim’s physical presence.
Sir Syed prophesized that the two nations would not live together and those who lived after
him would witness. That is what Allama Iqbal wrote to Jinnah in his letter dated March 20,
1937: “the economic problem is not the only problem in the country (as has been asserted
by Mr. Nehru). From the Muslim point of view the cultural problem is of much greater
consequence to most Indian Muslims”.

On March 22, 1940, at the eve of the Lahore Resolution, Quaid-i-Azam made known the
mental trend of the Muslims of the Subcontinent in his extempore presidential address by
saying: “The Hindus and Muslims belong to two different religious philosophies, social
customs, and literature. They neither inter-marry nor inter-dine together, and indeed, they
belong to two different civilizations”. The Quaid pointed out a vertical line of division existing
between two communities. To that reference, Z. A. Suleri observes in ‘The Road to Peace
and Pakistan’ that the gulf of divergent philosophies of life and ways of life between the two
communities was unbridgeable. The Quaid accepted the term ‘Pakistan’ (the Land of the
Pure) given by the Hindu and the British Press to the Lahore Resolution to dub it as the
Pakistan Resolution. The term, which was invented by Chaudhary Rahmat Ali in 1933, also
became the name of the future landmass of the Muslims of the Subcontinent.

The mental trend of the Hindus surfaced in written format through the Nehru Report (1928)
and practically through the rule of the Congress Ministries in eight out of eleven provinces
from 1937 to 1939. Both facets aired one message: Hindu Raj. However, even a moderate
Hindu leader, M. K. Gandhi, was ignorant of the nature of the mental trend of the Muslims.
He wrote to Quaid-i-Azam in 1944 “I find no parallel in history for a body of converts and
their descendants claiming to be a nation apart from the parent stock”. By saying so, he
basically failed to comprehend the reason of difference of mental trend between the parent
stock and the progeny. Secondly, he could not appreciate the reason of the togetherness
of such offspring. Only one sentence of the Quaid’s reply was enough to enlighten Mr.
Gandhi and associates of the reason. The Quaid wrote, among others, “we have our own
distinctive outlook on life and of life”. No one could understand that ‘outlook’ unless one
would have embraced Islam. Secondly, the Muslims accepted only that part of the Hindu
culture (owing to living with them for centuries), which was not repugnant to their religion.

The ideology of Pakistan gives a distinguished look to Pakistan. Amongst the Muslim
countries of the World, only Pakistan came into existence with an aim to practise Islam. It
also means that the ideology existed before a landmass was attained. In other words,
Pakistan (geography) is a product of the ideology. The same also shows a peculiar trend of
the Muslims of the Subcontinent. That is, the love and fervor for their religion and its
preservation at the cost of their sacrifice in terms of both men and material, as witnessed
several times in the history of the Subcontinent, for instance during the Khilafat Movement
(1921-23).

The first manifestation of the mental trend of the Muslims who got Pakistan on August 14,
1947 was to get passed the Objectives Resolution in 1949. The resolution embodied that in
Pakistan religion and state would not be separate entities on contrary to the Secular,
Communist, and Capitalist countries of the world. In this way, the ideological basis of
Pakistan was given a constitutional shape. The same resolution remained a preamble of
1956, 1962, and 1973 Constitutions till incorporated in 1973 Constitution. The other
instances of the trend are the formation of the Islamic Ideological Council and the Federal
Shari’at Court, and making the name as ‘Islamic Republic of Pakistan’, to name a few.
These developments indicate how dear ideology is to the people of Pakistan encompassing
all cadre and creed.  

The deeds in the Present speak that in the Past the intention and effort of the Muslims were
not to break (vivisection) Hindustan, but ‘to get a piece of land where they could practice
the golden principles laid down by the Holy Quran and the Sunnah’— as per the words of
the Quaid. This reality reflects two important points. First, Pakistan cannot go back to India’
s fold in any form. Second, Pakistan cannot be a non-Islamic state. These points also stand
true for Bangladesh (the former eastern wing of Pakistan).

The critics to the ideology of Pakistan raise a question: what about the Muslims who are still
living in today’s India? While studying the history of Pakistan, one finds an interesting reality
that the movement to acquire a separate homeland was more popular as well as vibrant in
the Muslim minority provinces like U.P., C.P., Madras, and Bihar. The inhabitants of these
provinces knew that in case a separate homeland was achieved, their province would not
join or even they would not be able to migrate to the new land. In the words of Dr. B.R.
Ambedkar, (a leader of the schedule castes of India) that he expressed in ‘Pakistan or the
Partition of India’, the Muslims from Hindu majority provinces were contended that a Muslim
State on Eastern and Western borders of Hindustan was going to take place and that those
Muslims would not submerge to Hindu domination. That sense of sacrifice was
unprecedented in the history of the world. This aspect also explore a reason as to why do
the Muslims of Pakistan show their concern to whatever happen to the Muslims of India?
The reply is: Reciprocity, besides the Muslim brotherhood.

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