INDEX
1.The Pakistan
Movement
2.The
Ideology of Pakistan
3.Education
Movements
4.Muslim
Society In Subcontinent
5.Down Fall
Of Muslim Rule
6.Economic Of Pakistan
7.Economic
Prograss Of Pakistan
8.The
Emergence Of Pakistan
9.Pakistan
Culture And Society
10.The
Foreign Policy Of Pakistan
11.Language
Of Pakistan
12.Constitution Development And Political Struggle In Pakistan
Discuss
Role Of Ulema In Organizing The Muslim Society
Chapter 1 - The Pakistan Movement
* Demands of Muslims for separate homeland
* What services to the nation were rendered by
Allama Iqbal.
* Important political events from 1940 to 1947.
* Role of Quaid-e-Azam in the achievement of
Pakistan.
________________________________________________
Chapter 1 - Demands of Muslims for
separate homeland
Q.1. Why did the Muslims of Indo-Pak
subcontinent demand a separate homeland for themselves?
Introduction
Hindus and Muslims had lived peacefully together
in India for centuries, but after the British invasion in South Asia and their
undue support to Hindus, life became very difficult for Indian Muslims. In
fact, the Muslims were a separate nation who always adhered to their religious
identity. The British and the Hindus in spite of their great efforts could not
put a wedge into the Muslim unity and their love for the national character.
The creation of Pakistan owes much to this feeling of adherence to their
national image and religious identity.
The Muslims of Indo Pak Sub Continent demanded a
separate homeland on the following grounds.
1. Desire
to establish an Islamic State
Islam is a complete code of life for the
Muslims and they are eager to implement it in their personal and collective life.
Islamic code of Life or Islamic Ideology cannot be implemented until a pure
Islamic Society free from all other unIslamic influences is established. The
desire to establish an Islamic State was also one of the factors to demand a
separate homeland.
2. Two
Nation Theory
The Two Nation Theory played an important
role for demanding a separate homeland according to which Hindus and Muslims
are the two nations and therefore they cannot live together. Quaid-e-Azam once
said,
Hindus and Muslims though living in the same
towns and villages had never been blended into one nation. They were always two
separate entities.
So the Muslims should have a separate State
where they could lead their individual and collective life in accordance with
the Islamic principles.
3.
Historical Collusion
Hindu and Muslim historical collusion
started when Muhammad Bin Qasim, defeating Raja Dahir, founded Islamic
government in the subcontinent. Many battles were fought between Hindus and
Muslims under Muslim Rule. The historical collusion continued also during the
British Regime. Hindus, cooperating with British, tried to diminish Muslim
culture and their way of life but they remained futile. The future of Muslims
was obvious in such condition; therefore they decided to demand for the
separate homeland.
4. Hindus
and British
Since the British snatched power from
Muslims, they were doubtful about the faithfulness of Muslims. So, Hindus and
British joined hands to destroy the Muslims morally, socially, economically and
politically. They reserved all higher civil, judicial and military appointments
for British only while Muslims were debarred from all official positions. The
Islamic educational system was replaced by British one. Then Muslims were
forced to change their religion to Christianity and were compelled to send
their children to co educational institutes and abandon purdha. This was the
reason that Muslims became fed up with both British and Hindus and decided to
have a separate homeland.
5.
British Parliamentary System
Indian National Congress demanded the British
Parliamentary system of government in India which meant majority rule. The
implementation of this simply meant the Hindus slavery of Muslims since they
were in majority. This was the reason that Muslims stressed on separate
electorates and got it accepted. Separate electorate was the first brick in the
foundation of demand for separate homeland.
6. Shuddi
and Sangathan Movement
Hindu Muslim Unity evaporated in the year after
the Khilafat Movement and Hindu Muslim Riots began. The poison of differences
between the two nations aggravated with the passage of time. The differences
reached to the peak when Shuddhi and Sangathan movements began. The Shuddhi
Movement aimed at the mass conversion of certain backward groups of Muslims
into Hindus by force whereas the Sangathan Programme sought to organize the
Hindus into a Militant force to flight with the Muslims.
7.
Activities of Maha Sabha
Maha Sabha was established in 1900. It was a non
political party until the Shuddhi and Sangathan Movement started. These
movements motivated Maha Sabha to be involved in politics. It proved to be the
worst enemy of Muslims. The party declared Muslims as outsiders and said that
Muslims have no relation with India. If they want to leave it then they could
leave it happily but if they want to leave it then they could leave it happily
but if they want to live in India, they will have to accept Hindu Mut. So it
was impossible for Hindus and Muslims to live in a country together.
8. Protection
of Urdu Language
Urdu was considered to be the language of
Muslims in the subcontinent. In 1867, the Hindu-Urdu controversy began with
some outstanding Hindus of Banaras demanding replacements of Urdu by Hindi as
the court language. The supporters of Hindi claimed for it a national status
whereas the Muslims hotly denied it. As the controversy spread, the two
languages became more and more exclusive. Muslims got very disappointed when in
April 1900 UP Governor Sir Antony Mac Donnell gave Hindi the status of National
language with Urdu. That's why Muslims felt the need to set a political party.
Then after a detailed discussion at last All India Muslim League was
established in 1906. Maulvi Abdul Haque (1870-1961) has rightly said, Urdu
Language placed the first brick in the foundation of Pakistan. It is a reality
that it was one of the major reasons for demanding a separate country.
9.
Protection of Muslim Culture
Hindus, with the consent of British during
the Congress Ministries, burnt and looted the properties and houses of Muslims,
Moreover, the signs of Muslims, past glory were damaged. Educational Syllabus
was changed. Urdu was replaced by Hindi and the Muslim students were forced to
worship statues of Gandhi in their schools. The Muslims of India, therefore,
decided that the Muslim culture could be protected in a free and separate
Muslim State.
10.
Narrow mindedness of Hindus
Hindu is a narrow-minded nation who does not
believe the philosophy of equality. They considers themselves superior and used
to call Muslims 'Maleech' (impure). There was no concept of eating and drinding
together. Furthermore Muslims were not allowed to touch the food items of
Hindus. There was only way out for the Muslims to demand a separate homeland.
11.
Economic Hardships
During the period of British Government, Hindus
practically threw out Muslims from the fields of trade and industry. All the
business, industrial, and services opportunities were occupied by Hindus and
some degraded jobs were left for the Muslims. Muslims of India became the
political slave of British and economic slave of Hindus. To come out from this
vicious circle, at last, Muslims decided to demand for a separate homeland.
12.
Congress Ministries
During the period of Congress Ministries
(1937-1939). Hindus did worst possible injustice with Muslims. The Hindu-Muslim
riots were usual during the Congress rule. Band-e-Mataram, three coloured flag
and statue of Gandhi were introduced at national level. Urdu was replaced by
Hindi and slaughtering cow was banned. Muslim leaders showed their resentment
before Gandhi and Jawahar lal Nehru. Gandhi showed his helpless while Nehru
plainly and openly said that there were only two nations in India, Congress and
British and the rest should follow them. After this statement, nothing for left
for Muslims but to present Pakistan Resolution in 1940.
Conclusion
On the basis of above mentioned factors and
bitter attitude of British and Congress the Muslims apprehended that they would
lose their identity if they remained a part of Hindu society. Therefore they
quitted Congress and demanded separate land on the ground that they were
different nation from Hindus. According to Quaid-e-Azam
The Muslims demanded Pakistan were they can rule
in accordance with their own system of life, their cultural development, their
traditions and Islamic law
Chapter 1
- What services to the nation were rendered by Allama Iqbal.
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Prelude
Allama Muhammad Iqbal was born on 9th November
1877 in Sialkot. After seeking early education, he was admitted to the
Government College Lahore, where he obtained the degree of MA in the subject of
philosophy. He left for England for higher studies in 1905. He obtained the
degree of philosophy of ethics in 1907; he obtained the degree of doctorate
(Ph.D.) from Munich University.
Services
of Iqbal in Pakistan Movement
Iqbal and Pakistan Movement
Although his main interests were scholarly,
Iqbal was not unconcerned with the political situation of the country and the
political fortunes of the Muslim community of India. Already in 1908, while in
England, he had been chosen as a member of the executive council of the
newly-established British branch of the Indian Muslim League. In 1931 and 1932
he represented the Muslims of India in Round Table Conference held in England
to discuss the issue of the political future of India. And in a 1930 lecture
Iqbal suggested the creation of a separate homeland for the Muslims of India.
Iqbal died (1938) before the creation of Pakistan (1947), but it was his
teaching that spiritually ... has been the chief force behind the creation of
Pakistan.
Iqbal's
Idea about Nationhood
Allama Iqbal is the greatest philosopher and
poet of the present era. Along with this, he possessed the view about political
affairs. He awakened the feeling of Muslim nationhood among the Muslims of
India through his poetry and told them about the propaganda of West about the
Muslim nationhood.
When the Hindu philosophers presented this
philosophy that a nation is born throughout the country and when Maulana
Hussain Ahmed Madni seconded it, then Iqbal reacted strongly towards it. His
thinking and poetry reflect the Two Nation Theory and his poetry awakened the
feeling of Islamic Nationality among the Muslims of India. This feeling was a
milestone in the created of Pakistan.
Iqbal's
Political Life
Allama Iqbal made his debut in politics then he
was elected as the member of Punjab's Legislative Assembly in 1926. During the
elections of 1937, when Quaid-e-Azam started re contructioning of the Muslim
League, Allama Iqbal was along with him. He always supported Quaid-e-Azam and
the Muslim League. He always respected Quaid-e-Azam's point of view.
Iqbal and
Two Nation Theory
Allama Iqbal firmly believe that the Muslims
of India have a separate identity and to protect his identity, the
establishment of a separate homeland for the Muslims of India was necessary. On
28th March, 1909, he excusing the invitation from the secular party
"Minsva Lodge" said
I have been a keen supporter of this theory that
religious differences in the country should end and even now I practise the
principle. But, now I think that separate national identity for the Muslims and
the Hindus is necessary for their survival.
At his Presidential address in 1930, on the
occasion of the annual session of Muslim League at Allahbad, Iqbal said
India is a continent of human groups belonging
to different races, speaking different languages and professing different
religions. There behaviour is not at all determined by a common race
conciousness. I therefore, demand the formation of consolidated Muslim state in
the best interest of India and Islam
Pakistan's
Sketch
Allama Iqbal's Presidential Address at Allahbad in 1930
determined the political path of the Muslims of sub-continent. In his address,
he in clear words said
I would like to see the Punjab, North-West
Frontier Province, Sindh and Balochistan be amalgamated into a single state.
He further stated that
The formation of a consolidated North-West
Indian Muslim State appeares to be the final destiny of the Muslims, at least
of North-West India.
Thus, Iqbal demanded a sovereign independent
Muslim state even before the Muslim League demanded it in Pakistan's
Resolution.
Round
Table Conference
During 1930-1932 three sessions of Round Table
Conference were held. Iqbal attended Second and Third Round Table Conference.
Having attended the Second Round Table Conference in September, 1931 in London,
he was keenly aware of the deep-seated Hindu and Sikh prejudice and
unaccommodating attitude. He had observed the mind of the British Government.
Hence he reiterated his apprehensions and suggested safeguards in respect of
the Indian Muslims
In so far then as the fundamentals of our policy
are concerned, I have got nothing fresh to offer. Regarding these I have
already expressed my views in my address to the All India Muslim League. In the
present address I propose, among other things, to help you, in the first place,
in arriving at a correct view of the situation as it emerged from a rather
hesitating behavior of our delegation the final stages of the Round Table
Conference. In the second place, I shall try, according to my lights to show
how far it is desirable to construct a fresh policy now that the Premier's
announcement at teh last London Conference has again necessitated a careful
survey of the whole situation.
I mus be kep in mind that since Maulana Muhammad
Ali had died in January 1931 and Quaid-e-Azam had stayed behind in London, the
responsibility of providing a proper lead to the India Muslim had fallen on him
alone. He had to assume the role of a jealous guardian of his nation till
Quaid-e-Azam returned to the sub-continent in 1935.
During the Third Round Table Conference, Iqbal
was invited by the London National League where he addressed and audience which
included among others, foreign diplomas, members of the House of Commons,
Members of the House of Lords and Muslim members of R.T.C delegation. In that
gathering he dilated upon the situation of the Indian Muslims. He explained why
he wanted the communal settlement first and then the constitutional reforms. He
stressed the need for provincial autonomy because autonomy gave the Muslim
majority provinces some power to safeguard their rights, cultural traditions and
religion. Under the central Government the Muslims were bound to lose their
cultural and religious entity at the hands of the overwhelming Hindu majority.
referred to what he had said at Allahabad in 1930 and reiterated his belief
that before long people were bound to come round to his viewpoint base on
cegent reason.
Iqbal's
letter to Quaid-e-Azam
The seed sown, the idea to began to evolve
and take root. It soon assumed the shape of Muslim state or states in the
western and eastern Muslim majority zones as is obvious from the following
lines of Iqbal's letter, of June 21, 1937, to the Quaid-e-Azam, only ten months
before the former's death
A separate federation of Muslim Provinces,
reformed on the lines I have suggested above, is the only course by which we
can secure a peaceful India and save Muslims from the domination of
Non-Muslims. Why not the Muslims of North-West India and Bengal should be
considered as nations entitled to self-determination just as other nations in
India and outside India are.
Ideology
of Pakistan and Iqbal
Iqbal was strictly against nationalism. He
considered all the Muslims to be a part of One Umma. For him, a Muslim whether
he belonged to any part of the world was the part of brotherly relation. He
considered nationalism to be a coffin for the Muslim Umma.
Thus, opposing the limitation and disadvantages
of nationalism, Iqbal gave the philosophy of a "Millat-e-Islamia" and
this philosophy is the basis of Pakistan ideology.
Conclusion
In short, personality of Allama Iqbal has left
indelible marks in history. He tried to awaken the Muslims of India through his
philosophy, poetry and politics and he brought the ideas of independence among
the Muslims of India. Iqbal died on 21st April, 1938. He was buried in front of
the "Badshahi Mosque" in "Huzori Bagh
Chapter
1 - Important political events from 1940 to 1947.
Introduction
The era from 1940 to 1947 is the era of
rapid changes. Many important events in the history of the Sub Continent took
place. The demand of Pakistan is the most prominent among them. In the past,
the demand of Pakistan was not raised clearly. It was due to Muslim
achievements in this period that now we are living in a sovereign and
independent state. The political events from Pakistan Resolution to the establishment
of Pakistan are summarized under
1.
Pakistan Resolution (March 1940)
The attitude of the Hindus made it clear
that the Hindus and the Muslims were two separate nations. On March 23rd, at
the annual session of Muslim League at Lahore, the famous resolution, commonly
known as the Pakistan Resolution was passed. It was presented by Maulvi Fazlul
Haq. Quaid-e-Azam said in the ever eloquent words
We are a nation with our own distinctive culture
and civilization, language and literature, art and architecture, names and
nomenclature, sense of values and proportion, legal laws and moral code,
customs and calender, history and tradition, aptitudes and ambitions; in short,
we have our own distinctive outlook on life and of life. By all canons of
international law, we are a nation.
2. August
1940's Offer
It was proposed to enlarged governor general
councils to include members from political parties. War Advisory Committee was
also launched. Both League and Congress rejected the offer.
3. Civil
Disobedience Movement (April 1942)
28th session of League was held at Madras in
which a resolution was adopted on Civil Disobedience Movement launched by
Congress.
4. Cripps
Mission (March 1942)
Sir Stafford Cripps was sent by the British
Government to India in March 1942, to discuss with Indian leaders, the future
Indian Constitutions. His proposal was rejected by both the Congress and the
League. The Congress characterized them as a post-dated cheque on a failing
bank. Jinnah, in his presidential address to the Allahabad session of the
League, analyzed the Cripps proposals and expressed the disappointment that if
these were accepted. Muslims would become a minority in their majority
provinces as well.
5. Quit
India (August 1942)
The failure of the Cripps Mission, though
unfortunate in many ways, resulted in strengthening of the Muslim League case
for Pakistan. The Congress decided to launch its final assault on British
imperialism in the movement that came to be known as the "Quit India"
movement. It was "open rebellion" due to which many people were
killed League raised a slogon of Divide and Quit India.
6. Action
Committee (December 1943)
It was formed to prepare and organize
Muslims of India for coming struggle for achievements of Pakistan.
7. Gandhi
Jinnah Talks (September 1944)
Gandhi held talks with Jinnah to discuss
about the future of India, but no fruitful results came out of it because
Gandhi did not accept Muslims as a separate nation. Though the Gandhi-Jinnah
negotiations failed to achieve the avowed goal of the Hindu-Muslim unity, they
brought to Jinnah and the Muslim League two important political gains. Firstly,
the leadership of the Congress had now offered to discuss the question of
Pakistan seriously before that, the Congress and Mahatama had kept the door to
that subject uncompromisingly shut. Secondly, the Congress could no longer
justifiably claim that it stood for all the communities in India including the
Muslims. Louis Feisher wrote
The wall between Jinnah and Gandhi was the Two
Nation Theory.
8. Wavell's
Plan (June 1945)
Lord Wavell, the Viceroy of India, announced
his plan on 14th June 1945 to end the political ruin. As per the provisions of
the Wavell Plan, the Executive Council would be reorganized and Hindus and
Muslims would equally represent in the Viceroy's Executive Council and the
Council would work as Interim Government till the end of war.
9. Simla
Conference (June 1945)
Lord Wavell called a conference at Simla in
June 1945 to give a practical shape to this plan. The Quaid-e-Azam insisted
that the right to appoint five Muslim Members in the Executive Council should
entirely rest with the Muslim League. This was not acceptable to the Congress
as the Congress claimed to represent both the Hindus and Muslims. The
conference failed to achieve any purpose due to one-sided attitude of Lord
Wavell. In this conference, Quaid-e-Azam made it cystal clear that only the
Muslim League can represent Muslims of India.
10.
General Elections (December 1945)
Elections for the central and provincial
assemblies were held in 1945-1946. Muslim League managed to win all the 30
seats reserved for the Muslims in central legislative and 427 seats out of 495
Muslim seats in the provincial legislative. Elections results were enough to
prove that Muslim League, under the leadership of Quaid-e-Azam, was the sole
representative of the Muslims of the region. Quaid-e-Azam said on this occasion
I have no doubt now in the acheivement of
Pakistan. The Muslims of India told the world what they want. No power of world
can topple the opinion of 10 crore Muslims of India.
11. Delhi Convention (1946)
On 19th April 1946, soon after the
elections, Jinnah called a convention at Delhi of all the newly elected League
members in the central and provincial legistatures. In this convention the word
"States" of 1940's Lahore Resolution is transformed into the word
"State" and the legislators signed pledges solemnly declaring their
firm conviction that the safety, security, salvation and destiny of the Muslims
lay only in the achievement of Pakistan.
12.
Cabinet Mission Plan (1946)
The most delicate as well as the most
tortuous negotiations began with the arrival, in March 1946, of a three member
British Cabinet Mission. The crucial task with which the Cabinet Mission was
entrusted was that of devising in consultation with the various political
parties, constitution making machinery, and of setting up a popular interim
government. But, because the Congress-League gulf could not be bridged, despite
the Mission's prolonged efforts, the Mission had to make its own proposals in
May 1946.
The Muslim League accepted the plan on June 6,
1946. The Congress accepted the plan on June 25, 1946, though it rejected the
interim setup. The Viceroy should now have invited the Muslim League to form
Government as it had accepted the interim setup; but he did not do so because
he did not want to make Congress angry. So in this situation Cabinet Mission
went back to England on June 29 without deciding anything.
13.
Direct Action Day (16th August, 1946)
The Council of the All India Muslim League
met in Bombay and on July 27, 1946 it finally sealed its rejection of the
Cabinet Mission Plan, and decided to launch its famous "Direct
Action" for the achievement of Pakistan, which it could not achieve by
peaceful means due to the intransigence of Congress on the one hand and the
breach of faith with the Muslim by the British Government on the other. Direct
Action Day was observed peacefully throughout India, except in Calcutta, where
riots broke out.
14.
Interim Government (1946)
On 2nd September 1946 a Congress-dominated
Interim Government headed by Nehru was established. The Muslim League refused
to accept the proposal in the beginning and did not nominate its members on 5
reserved seats. Muslim League, afterwards, thought that Congress, being in
power could harm the Muslim interests so it joined the Cabinet after two months
on 26th October 1946. However, the basic attention of both the parties was to
save their interests in the interim government.
15.
London Conference (December 1946)
The British Government convened a conference
of Hindu leader in December 1946 in London to resolve the constitutional
problems. Prime Minister Attlee, Lord Wavell, Nehru, Quaid-e-Azam, Liaquat Ali
Khan and Sardar Baldev Singh participated in this conference. This Conference
also could not end political deadlock.
16. Poor
man's Budget (February 1947)
Congress Allocated the Finance Ministry to
the League. This is effect placed the whole governmental setup under the Muslim
League. On 28th February Liaquat Ali Khan as a minister of Finance presented a
budget for 1947-48 which was called a poor man's budget as it adversely
affected the Hindu capitalists. The deadlock between the Congress and the
League further worsened in this setup.
17.
Attlee's Statement (1947)
On 5th February 1947, harried by Muslim
League's tactics, nine members of the Interim Government wrote to the Viceroy
demanding that League members resign. The League's demand for the dissolution
of the constituent assembly had proved to be the last straw. The developing
crisis was temporarily defused by the statement made by Attlee in Parliament on
20th February, 1947. The date for British withdrawal from India was fixed as
30th June 1948 and the appointment of a new Viceroy, Lord Mountbatten
(1900-1979), was announced.
18. 3rd
June 1947 Plan
By the close of 1946, the communal riots had
flared up to muderous heights, engulfing almost the entire subcontinent. The
two people it seemed, were engaged in a fight to the finish. The time for a
peaceful transfer of power was fast running out. Realizing the gravity of the
situation, His Majesty's Government sent down to India a new Viceroy - Lord
Mountbatten. His protracted negotiations with the various political leaders
resulted in 3 June (1947) Plan by which the British decided to partition the
subcontinent, and hand over power to two successor States on 15 August, 1947.
The plan was duly accepted by the three Indian parties to the dispute the
Congress, the League and the Alkali Dal (representing the Sikhs).
19.
Indian Independence Act (July 1947)
In July, the British parliament passed the
Indian Independence act which was enforced promptly. The Muslims of the Sub
Continent finally succeeded in carrying out an independent Islamic State for
Muslims.
20.
Transfer of Power (14th August 1947)
The transfer of power ceremony was held in
Karachi and finally Pakistan came into being on 14th August 1947. Consequently,
Quaid-e-Azam was sworn in as Governor General of Pakistan and Liaquat Ali Khan
was appointed as Prime Minister of Pakistan on 15th August. That was the
culmination of a long struggle which the Muslims of the South Asian Sub
Continent has wedged for a separate homeland in the name of Islam
Chapter 1
- Role of Quaid-e-Azam in the achievement of Pakistan.
Q.4.
Access the role of Quaid-e-Azam in the achievement of Pakistan.
* 1 Introduction
* 2 Beginning of Political Career
* 3 Member of Imperial Legislative Council
(1910)
* 4 Ambassador of Hindu-Muslim Unity
* 5 Jinnah's Differences with the Congress
* 6 Delhi Proposals (1927)
* 7 Quaid's Fourteen Points (1929)
* 8 Reorganizatoin of Muslim League
* 9 Lacknow Session 1937
* 10 Day of Deliverance (22nd December, 1939)
* 11 Demand for Pakistan (23rd March, 1940)
* 12 Cripps Scheme (1942)
* 13 Divide and Quit (1942)
* 14 Jinnah - Gandhi Talks (1944)
* 15 Simla Conference (1945)
* 16 General Elections (1945-46)
* 17 Delhi Convention (1946)
* 18 Cabinet Mission Plan (1946)
* 19 Direct Action Day (16th August, 1946)
* 20 Partition Day (1947)
* 21 Leader of a Free Nation
* 22 Death of the Great Leader
Introduction
The services and dynamic leadership of
Quaid-e-Azam Mohammad Ali Jinnah in the Pakistan Movement need no introduction.
In this movement, the personality of Quaid-e-Azam and his immense struggle made
the tough pall of the foundation of Pakistan easy and finally, the Muslims of
India were successful in reading their destination for which they underwent a
long journey under the Quaid.
Beginning
of Political Career
If Jinnah's stay in London was the sowing
time, the first decade in Bombay, after return from England, was the
germination session, the next decade (1906-1916) marked the vintage stage; it
could also be called a period of idealism, as Jinnah was a romanticist both in
personal and political life. Jinnah came out of his shell, political limelight
shone on him; he was budding as a lawyer and flowering as a political
personality. A political child during the first decade of the century, Jinnah
had become a political giant before Gandhi returned to India from South Africa.
(Aziz Baig: Jinnah and his Times)
Once he was firmly established in the legal
profession, Jinnah formally entered politics in 1905 from from the platform of
the Indian National Congress. He went to England in that year along with Gopal
Krishna Gokhale (1866-1915), as a member of a Congress delegation to plead the
cause of India Self-government during the British elections. A year later, he
served as Secretary of Dadabhai Noaroji (1825-1917), the then Indian National
Congress President, which was considered a great honour for a budding
politician. Here, at the Calcutta Congress session (December 1906), he also
made his first political speech in support of the resolution on
self-government.
Member of
Imperial Legislative Council (1910)
Three years later, in January 1910 Jinnah
was elected to the newly-constituted Imperial Legislative Council. All through
his parliamentary career, which spanned some four decades, he was probably the
most powerful voice in the cause of Indian freedom and Indian rights, who was
also the first Indian to pilot a private member's Bill through the Council,
soon became a leader of a group inside the legistature.
Mr. Montagu (1879-1924), Secretary of State for
India, at the close of the First World War, considered Jinnah
Perfect mannered, impressive-looking, armed to
the teeth with dialecties...
Ambassador
of Hindu-Muslim Unity
For about three decades since his entry into
politics in 1906, Jinnah passionately believed in and assiduously worked for
Hindu-Muslim unity. Gokhale, the foremost Hindu leader before Gandhi, had once
said of him,
He has the true stuff and that freedom from all
sectarian prejudice which will make him the best ambassador of Hindu-Muslim
unity. And, to be sure, he did become the architect of Hindu-Muslim Unity, he
was responsible for the Congress-League Pact of 1916, known popularly as
Lucknow Pact- the only pact ever signed between the two political
organisations, the Congress and the All-India Muslim League, representing, as
they did, the two major communities in the subcontinent.
The Congress-League scheme embodied in this pact
was to become the basis for the Montagu-Chemlsford Reforms, also known as the
Act of 1919. In retrospect, the Lucknow Pact represented a milestone in the
evolution of Indian politics. For one thing, it conceded Muslims the right to
separate electorate, reservation of seats in the legislatures and weightage in
representation both at the Centre and the minority provinces. Thus, their
retention was ensured in the next phase of reforms.
For another, it represented a tacit recognition
of the All-India Muslim League as the representative organisation of the
Muslims, thus strengthening the trend towards Muslim individuality in Indian
politics. And to Jinnah goes the credit for all this. Thus, by 1917, Jinnah
came to be recognised among both Hindus and Muslims as one of India's most
outstanding political leaders. Not only was he prominent in the Congress and
the Imperial Legislative Council, he was also the President of the All-India
Muslim League and that of the Bombay Branch of the Home Rule League. More
important, because of his key-role in the Congress-League entente at Lucknow,
he was hailed as the ambassador, as well as the embodiment, of Hindu-Muslim
unity.
Jinnah's
Differences with the Congress
Mohammad Ali Jinnah differed with Gandhi on
the means of achieving self-rule. The League session reassembled at Lahore
under Jinnah's presidency and was attended by a number of Congressmen and leaders
of the Khilafat Movement. The Quaid, despite his differences with Mahatma
Gandhi and the Khilafatists, still enjoyed the trust and admiration of the
Muslims of Bombay which can be seen from the fact that he won the Bombay Muslim
seat for the Legislative Assembly that he had resigned in protest against the
Rowlatt Act.
Delhi
Proposals (1927)
However, because of the deep distrust
between the two communities as evidenced by the country-wide communal riots,
and because the Hindus failed to meet the genuine demands of the Muslims, his
efforts came to naught. One such effort was the formulation of the Delhi Muslim
Proposals in March, 1927. In order to bridge Hindu-Muslim differences on the
constitutional plan, these proposals even waived the Muslims right to separate
electorate, the most basic Muslim demand since 1906, which though recognised by
the congress in the Lucknow Pact, had again become a source of friction between
the two communities.
Quaid's
Fourteen Points (1929)
In 1928, Pundit Moti Lal Nehru presented a
report which turned down all the Muslims demand. On the reply of Nehru report,
Mohammad Ali Jinnah presented his famous fourteen points on March 28, 1929 to
the Muslim League Council at their Session in Delhi. Since all the Muslims
opposed the Nehru Report, these points were to counter the proposals made in
the Nehru Report. This was the certainly the right answer to the Nehru report.
The points were to recommend the reforms that would defend the rights of the
Muslims of the sub-continent.
Reorganizatoin
of Muslim League
Jinnah's disillusionment at the course of
politics in the subcontinent prompted him to migrate and settle down in London
in the early thirties. While in England, the Quaid had been watching the events
that were happening in India and was saddened to see how Muslim interests were
being sacrificed by the chaotic situation within the Muslim League. The Muslim
League was in the hands of rich, landlords or some middle class intellectuals
with limited horizons, while the All India Congress was emerging as the leading
party for Indian Independence. He was, however, to return to India in December
1933, at the pleadings of his co-religionists, and assume their leadership.
Jinnah realized that organizing the Muslims of
India into one powerful and dynamic organization was badly needed. He performed
two important tasks after his return from England, the first was to unite and
activate the Muslim League as the sole representative body of the Muslims of
India. The second was to continue the struggle for freedom of India on
constitutional lines.
Undismayed by this bleak situation, Jinnah
devoted himself with singleness of purpose to organizing the Muslims on one
platforms. He embarked upon country-wide tours. He pleaded with provincial
Muslim leaders to sink their differences and make common cause with the League.
He exhorted the Muslim masses to organize themselves and joined the League He
gave coherence and direction to Muslim sentiments on the Government of India
Act, 1935. He also formulated a viable League manifesto for the election
scheduled for early 1937. He was, it seemed, struggling against time to make
Muslim India a power to be reckoned with. Despite all the manifold adds stacked
against it, the Muslim League won 108 (about 22 percent) seats out of a total
of 492 Muslim seats int the various legislatures. Though not very impressive in
itself, the League's partial success assumed added significance in view of the
fact that the League won the largest number of Muslims and that it was the only
All-India party of the Muslims in the country. Thus, the elections represented
the first milestone on the long road to putting Muslim India on the map of the
subcontinent.
Lacknow
Session 1937
Jinnah utilized all his energies on revitalizing
the League. With the assistance of the Raja of Mahmudabad, a dedicated adherent
of the Muslim League, the Lucknow Session was a grand demonstration of the will
of the Muslims of India to stand up to the Congress challenge. It was the
Lucknow Session that Jinnah persuaded Sir Sikander Hayat Khan to join the
Muslim League along with his Muslim colleagues. That development later became
famous as the Jinnah-Sikander Pact.
This Session marked a dramatic change not only
in the League's platform and political position, but also in Jinnah's personal
commitment and final goal. He changed his attire, shedding the Seville Row suit
in which he had arrived for a black Punjabi sherwani long coat. It was for the
first time he put on the compact cap, which would soon be known throughout the
world as Jinnah Cap. Ti was at that session that the title of Quaid-e-Azam (the
great leader) was used for Jinnah and which soon gained such currency and
popularity that it almost became a substitute for his name.
The great success was achieved the organization
front of the Muslim League. Within three months of the Lucknow session over 170
new branches of the League had been formed, 90 of them in the United Provinces,
and it claimed to have enlisted 1,00,000 new members in the province alone.
Day of
Deliverance (22nd December, 1939)
The Second World War broke out in 1939 and
the British Government was anxious to win the favor and co-operation of the
major political parties and leaders in their war effort. The Viceroy made a
declaration in October assuring the people of India that after the war, the
constitutional problems of India would be re-examined and modifications made in
the Act of 1935, according to the opinion of India Parties. The Congress
reacted to that drastically, condemned the Viceroy's policy statement and
called upon the Congress ministries to resign by October 31, 1939. On the
resignation of the Congress ministries, the Muslim League appealed to the
Muslims and other minorities to observe December 22, 1939 as the Day of
Deliverance.
Demand
for Pakistan (23rd March, 1940)
Quaid-e-Azam said in the ever eloquent words,
We are a nation with our own distinctive
culture and civilization, language and literature, art and architecture, names
and nomenclature, sense of values and proportion, legal laws and moral code,
customs and calender, history and tradition, aptitudes and ambitions, in short,
we have our own distinctive outlook on life and of life. By all canons of
international law, we are a nation.
The formulation of the Muslim demand for
Pakistan in 1940 had a tremendous impact on the nature and course of Indian
politics. On the one hand, it shattered for ever the Hindu dreams of a
pseudo-Indian, in fact, Hindu Empire exit from India: on the other, it heralded
an era of Islamic renaissance and creativity in which the Indian Muslims were
to be active participitants. The Hindu reaction was quick, bitter and
malicious.
Cripps
Scheme (1942)
Sir Stafford Cripps was sent by the British
Government to India in March 1942, to discuss with Indian leaders, the future
Indian Constitution. His proposal was rejected by both the Congress and the
League. The Congress characterized them as a post-dated cheque on a failing
bank. Jinnah in his presidential address to the Allahabad session of the
League, analyzed the Cripps proposals and expressed the disappointment that if
these were accepted Muslims could become a minority in their majority provinces
as well.
Divide
and Quit (1942)
The failure of the Cripps Mission, though
unfortunate in many ways, resulted in strenghtening of the Muslim League case
of Pakistan.The Congress decided to launch its final assault on British
imperialism in the movement that came to be known as the Quit India movement.
Gandhi called upon the people to take initiative and to do or die in a last
struggle for freedom, throwing of the initial pretences of non-violence. He did
not consult the Muslim League or any other party and went ahead with his plans
in the hope that the momentum of the mass movement would take violent forms and
would involve all parties and sections of the people of India. To the Congress
slogan of Quit India, the Quaid's answer was Divide and Quit which meant
Muslims do not only want freedom from British but also from Hindu Raj.
Jinnah -
Gandhi Talks (1944)
The two leaders also differed with regard to
the boundaries of Pakistan and how the issue of whether India should be divided
at all, was to be determined. Gandhi was adamant on the question of partition
and although he appeared to be conceding the possibility of partition he did
everything he could to persuade the Quaid to give up his demand of the
establishment of two sovereign states.
The British had been watching with anxiety the
progress of the Jinnah-Gandhi talks and were making plans to meet the situation
if the Congress and the League arrived at an agreement. The failure of these
talks spurred the Viceroy to make renewed efforts to break the political
deadlock in India.
Though the Gandhi-Jinnah negotiations failed to
achieve the avowed goal of the Hindu-Muslim unity, they brought to Jinnah and
the Muslim League two important political gains. Firstly, the leadership of the
Congress had now offered to discuss the questions of Pakistan seriously --
before that, the Congress and Mahatama had kept the door to that subject
uncompromisingly shut. Secondly, the Congress could no longer justifiably claim
that it stood for all the communities in India including the Muslims. Louis
Feisher wrote
The wall between Jinnah and Gandhi was the Two
Nation Theory.
Simla
Conference (1945)
As per the provisions of the Wavell Plan,
the Executive Council would be reorganized and Hindus and Muslims would equally
represent in the Viceroy's Executive Council and the Council would work as
Interim Government till the end of war. Lord Wavell called a conference at
Simla in June 1945 to give a practical shape to this plan. The Quaid-e-Azam
insisted that the right to appoint five Muslim members in the Executive Council
should entirely rest with the Muslim League. The was not acceptable to the Congress
as the Congress claimed to represent both the Hindus and Muslims. The
conference failed to achieve any purpose due to one-sided attitude of Lord
Wavell. In this conference, Quaid-e-Azam made it crystal clear that only the
Muslim League can represent Muslims of India.
General
Elections (1945-46)
Elections for the central and provincial
assemblies were held in 1945-46. Muslim League managed to win all the 30 seats
reserved for the Muslims in central legislative and 427 seats out of 495 Muslim
seats in the provincial legislative. Election results were enough to prove that
Muslim League, under the leadership of Quaid-e-Azam, was the sole
representative of the Muslims of the region. Quaid-e-Azam said on this occasion
I have no doubt now in the achievement of
Pakistan. The Muslims of India told the world what they want. No power of world
can topple the opinion of 10 crore Muslims of India.
Delhi
Convention (1946)
On 19th April 1946, soon after the
elections, Jinnah called a convention at Delhi of all the newly elected League
members in the central and the provincial legislatures. In this convention the
word States of 1940's Lahore Resolutoin is transformed into the word State and
the legislators signed pledges solemnly declaring their firm conviction that the
safety, security, salvation and destiny of the Muslims lay only in the
achievement of Pakistan.
Cabinet
Mission Plan (1946)
The most delicate as well as the most
tortuous negotiations began with the arrival, in March 1946, of a three-member
British Cabinet Mission. The crucial task with which the Cabinet Mission was
entrusted was that of devising in consultation with the various political
parties, constitution-making machinery, and of setting up a popular interim
government. But, because the Congress-League gulf could not be bridged, despite
the Mission's prolonged efforts, the Mission had to make its own proposals in
May 1946.
The Muslim League accepted the plan on June 6,
1946. The Congress accepted the plan on June 25, 1946, though it rejected the interim
setup. The Viceroy should now have invited the Muslim League to form Government
as it had accepted the interim setup; but he did not do so because he did not
want to make Congress angry. So in this situation Cabinet Mission went back to
England on June 29 without deciding anything.
Direct
Action Day (16th August, 1946)
The Council of the All-India Muslim League
met in Bombay and on July 27, 1946 it finally sealed its rejection of the
Cabinet Mission Plan, and decided to launch its famous Direct Action for the
achievement of Pakistan, which it could not achieve by peaceful means due to
the intransigence of Congress on the one hand and the breach of faith with the
Muslim by the British Government on the other. Quaid-e-Azam Muhammad Ali Jinnah
said
Never have we in the whole history of the League
done anything except by constitutional methods. But now we are forced into this
position. Today we bid good-bye to constitutional methods. Today we have forged
a pistol and are in a position to use it. We mean every word of it. We do not
believe in equivocation.
Direct Action Day was celebrated on 16th August
1946. There was a strike in all over the country that they. Direct Action Day
was observed peacefully throughout India, except in Calcutta, where riots broke
out.
Partition
Day (1947)
By the close of 1946, the communal riots had
flared up to murderous heights, engulfing almost the entire subcontinent. The
two people, it seemed, were engaged in a fight to the finish. The time for a
peaceful transfer of power was fast running out. Realizing the gravity of the
situation. His Majesty's Government sent down to India a new Viceroy Lord
Mountbatten. His protracted negotiations with the various political leaders
resulted in 3 June (1947) Plan by which the British decided to partition the
subcontinent, and hand over power to two successor States on 15 August, 1947.
The plan was duly accepted by the three Indian Parties to the dispute the
Congress, the League and the Akali dal (representing the Sikhs). However
Pakistan became constitionally independent at midnight between 14th and 15th
August 1947.
Leader of
a Free Nation
In recognition of his singular contribution,
Quaid-e-Azam Mohammad Ali Jinnah was nominated by the Muslim League as the
Governor-General of Pakistan, while the Congress appointed Mountbatten as
India's first Governor-General. Pakistan, it has been truly said, was born in
virtual chaos.
The problems which the Quaid-e-Azam had to face
as Governor General of Pakistan were not only due to the happenings in East
Punjab, and to provide shelter for the millions of refugees. What immensely
increased the difficulties of the new state was the fact that it had yet to
organize itself.
Death of
the Great Leader
It was due to immense hard word for the
Muslims that his health failed. The great leader breathed his last on 11th
September 1948 and was buried in Karachi. His demise was mourned not only by
Pakistan but by the whole world.
It was, however, given to Surat Chandra Bose,
leader of the Forward Bloc wing of the Indian National Congress, said on his
death in 1948.
Mr. Jinnah was great as a lawyer, once great as
a Congressman, great as a leader of Muslims, great as a world politician and
diplomat, and greatest of all as a man of action, By Mr. Jinnah's passing away,
the world has lost one of the greatest statemen and Pakistan its life-giver,
philosopher and guide.
Such was Quaid-e-Azam Mohammad Ali Jinnah, the
man and his mission, such the range of his accomplishments and achievements
Chapter 2 - The Ideology of Pakistan
* Ideology and Basic Elements of the Ideology of
Pakistan.
* Two Nation Theory
* Ideology of Pakistan expound by the
Quaid-e-Azam and Allama Iqbal
* Islam is the Ideological foundation of
Pakistan
_______________________-
Chapter 2 - Ideology and Basic
Elements of the Ideology of Pakistan.
Q.1. Define Ideology and describe the basic
elements of the Ideology of Pakistan.
Contents
[hide]
* 1 Definition of Ideology
* 2 Ideology of Pakistan
* 3 Two Nation Concept
* 4 Elements of Ideology of Pakistan
* 5 Importance of Ideology in National Life
* 6 Conclusion
Definition
of Ideology
Science of ideas, visionary speculations,
manner of thinking, characteristic of a class or individual, ideas on the basis
of some economic, social or political theory or system is called Ideology. It
contains those ideals, which a nation strives to accomplish in order to bring
stability to its nationhood. Defining ideology, George Lewis say
Ideology is a plan or program which is based
upon philosophy.
Ideology
of Pakistan
Pakistan is an ideological state and the
ideology of Pakistan is an Islamic ideology. Its basic principle being
The only sovereigner is Allah
Islam acted as a nation building force before
the establishment of Pakistan. Ideology of Pakistan basically means that
Pakistan should be a state where the Muslims should have an opportunity to live
according to the faith and creed based on the Islamic principles. They should
have all the resources at their disposal to enhance Islamic culture and
civilization. Quaid-e-Azam said
Pakistan was created the day the first Indian
national entered the field of Islam.
From the above statement, it is clear that
Ideology of Pakistan is an Islamic one.
Two
Nation 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. On one occasion Quaid-e-Azam
said
The Muslims demand Pakistan where they can rule
in accordance with their own system of life, their cultural development, their
traditions and Islamic laws.
Thus, this fundamental concept of Ideology led
to the concept of two nations in the Sub Continent and resulted in the
formation of Pakistan.
Elements of Ideology of Pakistan
Hindus and Muslims belong to two different
religious philosophers, social customs, and literatures. They belong to two
different civilizations which are based mainly on conflicting ideas and
conceptions. Therefore, Muslim nation demanded a separate homeland where they
could have the freedom to practice their religion and live their lives as free
individuals of an independent country. There are five principles/elements of
the ideological foundation of Pakistan.
1. Islam
2. Two Nation Theory
3. Territorial Land
4. Democratic System
5. Urdu Language
1. Islam,
a Nation-Building Force
Pakistan came into being on the basis of
Islam. It was only Islam, which galvanized Muslims and lined them up behind
Muslim League. Other factors, political and economic ones, also played some
part in uniting Muslims to struggle for Pakistan but Islam was the preponderant
factor as it serves as a cementing force for Muslim society and is the primary
link between Muslims the world over. Everything else follows Islam. The entire
struggle of the Muslims of the subcontinent was to have a state where they
could freely maintain their Islamic entity. No other factor was so clear and intelligible
for Muslim masses. Muslims gradually developed a national consciousness in the
Indo-Pakistan subcontinent; they collectively struggled for the right of
self-determination and the establishment of an independent homeland to be
carved out from those territories where they constituted majorities where Islam
could be accepted as the ideal pattern for the individuals life. They
eventually secured what they wanted. Hence, the historical fact which could not
be denied is that the formation of the Muslim nation preceded the demand for a
homeland. Pakistan itself did not give birth to any nation; on the contrary,
the Muslim nation struggled for and brought Pakistan into being. Quaid-e-Azam
said
We do not demand Pakistan simply to have a piece
of land but we want a laboratory where we could experiment on Islamic
principles.
Islamic ideology is not merely a matter of
belief, dogma and ritual. It is a religion in the wider sense of the word. It
is a way of life, a whole complex of social and moral norms entwined with
theological metaphysics. The fundamental teachings of Islam are universally
accepted. Belief in God, finality of prophet-hood, human rights and social
justice, management of affairs through consensus, moral values of
charitableness, tolerance and universal brotherhood; these are sonic of the
cardinal principles enshrined by the Quran and Sunnah. The only force which
keeps Muslim nation united is Islam which is the ideological foundation of
Pakistan.
2.
Two-Nation Theory
The Two Nation Theory was the basis of
struggle for creation of Pakistan. It implies that Muslims of Subcontinent were
a nation quite distinct and separate from the Hindus. They in spite of living
together for centuries could not forget their individual cultures and
civilization.
Sir Syed Ahmed Khan was the first to give the
wake up call and decided to prepare Muslims to fight the advertisity with
similar weapons - modern education and knowledge, employed for domination. With
him, his Aligarh Movement, his books and magazine Tahzibul Akhlaq, he started
an awareness movement. he prepared the ground for uniting and galvanizing
Muslim community of the subcontinent. His colleagues including Nawab Mohsinul
Mulk and others created conditions which led to the establishment of All-India
Muslim League in Dhaka in 1906, a landmark in the history of Pakistan Movement.
On March 22, 1940 in his presidential address to
the All-India Muslim League Lahore session, the founder of Pakistan Muhammad
Ali Jinnah made it plain that
The Hindus and the Muslims belong to two
different religious philosophies, social customs and literature. They neither
intermarry, nor interdine together, and indeed they belong to two different
civilizations which are based mainly on conflicting ideas and conceptions.
This was not a matter of mere hair-splitting but
an everyday fact of life, which one cannot fail to feel in almost every sphere
of human activity. This then is the crux and substance of the Two Nation
Theory, which formed the basis of British India's partition in two independent
Hindu and Muslim States. The Hindu majority areas of India formed India and the
Muslims majority regions came together under the unique name of Pakistan. On
the same premises Quaid-e-Azam dismissed the wishes of the Hindu and the
British colonialists for a joint Hindu Muslim nationhood as a pipe dream. With
single-minded devotion be fought against this menace and succeeded in getting
the idea of a separate Muslim identity recognized. In the 28th Annual Session
of the Muslim League in 1941 in Madras, Quaid-e-Azam formally declared this
objective as the ideology of the Muslim League. It is this very ideology which
is the second important ingredient of ideology of Pakistan.
3.
Territorial Land
Amongst the constitutes of ideology of
Pakistan, land is the third important element. A piece of land was necessary
for the existence, stabilization and promotion of Islamic ideology as soul
requires body. Quaid-e-Azam said in his address to Punjab Muslim Students
Federation in March 1941,
Nothing would be achieved simply by raising
slogans for nation. We are one nation and the nation cannot survive in the air,
it requires an independent land to settle where it can rule and our demand is
the same.
However, All-India Muslim League demanded a
separate homeland constituting the areas in which the Muslims are numerically
in a majority such as in the North-Western and Eastern zones of India on March
23, 1940. With Jinnah's untiring efforts, indomitable will, and dauntless
courage, he united the Indian Muslims under the banner of the Muslim League and
carved out a homeland for them within 7 years, despite stiff opposition from
the Hindu Congress and the British Government.
4.
Democratic System
In an Islamic state, all the affairs are
decided on the basis of Shariat (Democracy). In other words, all the social,
economic, political and the cultural affairs are operated on the basis of
mutual consensus and Islamic democracy. The same system has also been referred
in Surah Al-Imram, Muhammad (P.B.U.H) used to operate all the state affairs
after discussing with his Sahabas (companions), When this questions rose that
what would be the system of government in Pakistan, it should, no doubt, be
Islamic. Islamic system of government is Islamic democracy or system of
Shariat. Creation of Pakistan is the glorious example of ijma-e-ummat (national
consensus). At the time of establishment of Pakistan, referendum was held in
all the Muslim majority provinces to take their consent to the included in
Pakistan. Sharai system of state, therefore, is the fifth ingredient of
Pakistan.
5. Urdu
Language
Language is not a fundamental characteristic
of a nation, but still remains one of the features by which a nation may be
distinguished or one of the grounds on which nationalism may be founded. In the
sub-continent, Urdu was considered to be the language of Muslims and Hindi to
the Hindus.
During the last days of the Muslim rule, Urdu
emerged as the most common language of the northwestern provinces of India. It
was declared the official language, and all official records were written in
this language. In 1867, some prominent Hindus started a movement in Banaras in
which they demanded the replacement of Urdu with Hindi, and the Persian script
with the Deva Nagri script, as the court language in the northwestern
provinces. The reason for opposing Urdu was that the language was written in
Persian script, which was similar to the Arabic Script, and Arabic was the
language of the Quran, the Holy Book of the Muslims. The movement grew quickly
and within a few months spread throughout the Hindu population of the
northwestern provinces of India. This situation provoked the Muslims to come
out in order to protect the importance of the Urdu language. The opposition by
the Hindus towards the Urdu language made it clear to the Muslims that Hindus
were not ready to tolerate the culture and traditions of the Muslims. So
Muslims also began to think about establishing a political party of their own
for their survival and centralizing their efforts to have their rights.
Consequently, All India Muslim League was established in December 30, 1906.
The Urdu-Hindi controversy completely altered
Sir Syed's point of view. He had been a great advocate of Hindu-Muslim unity
but after this event he put forward the Two-Nation Theory, predicting that the
differences between the two groups would increase with the passage of time and
the two communities would not join together in anything wholeheartedly. Maulvi
Abdul Haque aptly said
Urdu is the first brick in the foundation of
Pakistan.
Importance
of Ideology in National Life
Ideology is a motivating force for a nation,
which is striving hard to bring stability and homogeneity to its nation hood.
It provides the binding force to the scattered groups in a society and brings
them close to each other on a common platform. Ideologies impel their adherence
to follow a joint linked action for the accomplishment of their goal.
Ideologies give shape to the revolutions and create new cultures and
civilizations. They stress on their adherents to insist on the realization of
their ideal through total transformation of society.
Conclusion
The fundamental concept of the ideology of
Pakistan is that Muslims are separate nation having their own culture,
literature, religion and way of life. They cannot be merged in any other
nation. They should be able to develop their culture and religious traditions
in an Islamic State and they should be able to create a true Islamic society
for themselves.
Thus the ideology of Pakistan which developed
through the period of Mohammad Bin Qasim and others and followed by political
leaders like Quaid-e-Azam was materialized in 1947
Two
Nation Theory
Q.2.
Explain the Two Nation Theory.
Meaning of Two Nation Theory
The Two Nation Theory is its simplest way means the
cultural, political, religious, economic and social dissimilarities between the
two major communities, Hindus and Muslims of the Sub Continent. These
differences of out look, in fact, were greatly instrumental in giving rise to
to two distinct political ideologies which were responsible for the partition
of India into two independent states.
The Basis
of the Creation of Pakistan
The Two Nation Theory was the basis of the
struggle for creation of Pakistan which held that Hindus and Muslims are two
separate nations. They in spite of living together for centuries could not
forget their individual cultures and civilization. Al-Beruni recorded his ideas
in 1001 A.D in his famous book "Kitab-ul-Hind" as
The Hindu society maintained this peculiar
character over the centuries. The two societies, Hindus and Muslims, like two
streams have sometimes touched but never merged, each following its separate
course.
There are a few factors which split the
inhabitants of the Sub Continent into two nations. Let us examine each of them
separately.
1.
Religious Difference
The Hindus and Muslims belong to different
religions. Islam preaches Tauheed (oneness of Allah) and believes in equality
of man before law. Muslims are the believers of God, the Holy Prophet
(P.B.U.H), the Holy book Quran and hold a cohesive approach towards life.
Hinduism, on the other hand is based on the concept of multiple Gods. Their
society follows a caste system and is divided into four classes and has a very
narrow approach towards life.
2. Hindu
Nationalism
A number of Hindu nationalist movement,
which emerged from time to time in the Indian history, added fuel to the fire
by playing up the tension and antagonism which already existed between the two
communities.
The Hindu nationalist leaders totally ignored
the great contribution made by the Muslims in the Indian society by way of
promoting education and other social activities. Their writings and ideas
flared up the communal discord between Hindus and Muslims to further pollute
condition.
3. Cultural
Differences
Muslim followed the Islamic culture while Hindus
inherited a self build culture. The Hindus burnt their dead bodies while
Muslims burried them. Hindus considered the "Mother Cow" as a sacred
animal and worshipped it while Muslims slaughtered it. They performed
"Sati" while Muslims abhorred this tradition. The Hindus and Muslims
do not intermarry nor they inter-dine.
4. Social
Differences
The two communities of the Sub Continent differ
in their social life as well. The clothes, the foods, the household utensils,
the layout of homes, the words of salutation, the gestures and every thing
about them was different and immediately pointed to their distinctive origin.
5.
Economic Differences
After 1857, the Muslim economic was crushed
and all trade policies were framed in such a way so as to detriment the Muslim
condition. They were thrown out of Government services and their estates and
properties were confiscated while the Hindus were provided with the ample
opportunities to progress economically.
6.
Educational Differences
The Hindus had advanced in the educational
field because they quickly and readily took to the English education while
Muslims did not receive modern education which heavily affected their economic
conditions.
7.
Political Differences
The political differences between the Hindus
and Muslims have played an important role in the development and evolution of
Two Nation Theory.
i). Hindi
Urdu Controvery
In 1867, Hindus demanded that Urdu should be
written in Hindi Script instead of Persian Script. This created another gap
between Hindus and Muslims.
(ii).
Congress Attitude
The Indian National Congress was founded in
1885. It claimed to represent all communities of India but oppressed all Muslim
ideas and supported the Hindus.
(iii).
Partition of Bengal
In 1905, the partition of Bengal ensured a
number of political benefits for the Muslims, but the Hindus launched an
agitation against the partition and partition was annulled in 1911.
8.
Language
The Muslim and Hindus wrote and spoke two
different languages. The language of the former was Urdu and it was written in
Arabic Script. On the other hand, the Hindi language was spoken by Hindus and
it was written in Sanskrit. Urdu and Hindi language had the difference in
writing, thoughts of poetry, arts, painting and words of music. Even this small
difference led to a stirring conflict between the two nations.
Importance
of Two Nation Theory
The Two Nation Theory was the basis of the
struggle for creation of Pakistan which held that Hindus and Muslims are two
separate nations. They in spite of living together for centuries could not
forget their individual cultures and civilization.
The Muslims considered that western democracy
was not suitable for India, where there were two communities, one was in
majority and other was in minority. In the case of United India, Hindus will
remain in power, which will harm the interests of Muslims. The Muslims also
apprehended that they would lose their identity if they remained a part of
Hindu society. On one occasion, Quaid-e-Azam
Hindus and Muslims though living in the same
towns and villages had never been blended into one nation. They were always two
separate entities.
The Muslims had learnt from the past experience
of Congress's rule of 1937-39 in which they adopted Gandhian philosophy, Wardha
Scheme and Vidya Mandir scheme of education, Bande Mataram as national anthem
and promotion of Hindi language. Muslim mass contact compaign had convinced the
Muslims that Congress was aiming at a death blow to Muslim political thought
and was working for regneneration and revival of the old Hindu civilization and
culture. They also realized the difference between them and the Hindus and
hence demanded separate electorate on the ground that they were different nation
from Hindus. Hence it is right to say that this theory i.e. two nation theory
is the basis of the creation of Pakistan because without this concept, Pakistan
would not come into being on 14th August, 1947, and we would not be breathing
freely in this open air of Pakistan
Ideology
of Pakistan and Quaid-e-Azam
Quaid-e-Azam Muhammad Ali Jinnah, the great leader of Muslims
of Sub Continent gave practical shape to the ideology give by the 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 in 1931
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 settle before
the enforcement of and system or constitution. Until you do not give guarantee
for the safeguard of the Muslim interests, until you do not win the (Muslims)
co-operation, any constitution you enforce shall not las for even 24 hours.
Quaid-e-Azam
and Two Nation Theory
Quaid-e-Azam was a firm advocate of Two
Nation Theory which became the ideological basis 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 23rd March, 1940 - Pakistan
Resolution
At the historic session of the Muslim League at
Lahore, he said
The Mussalmans are not a minority. They are a
nation by any definition. By all canons of International law we are a nation.
In his presidential address at the annual
session of Muslim League at Lahore in 1940, he said
India is not a nation, nor a country. It is a
Sub Continent of Nationalities. Hindus and Muslims being the two major nations.
The Hindus and Muslims belongs to two different religions, philosophies, social
customs and literature. They neither intermarry nor interdine and they belong
to two different civilization which are based mainly on conflicting ideas and
conceptions.Their aspects on life and of are different. It is quite clear that
Hindus and Muslims derive their inspiration from different sources of history.
Address on March 08, 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 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
whole, 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.
(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.
(Address
on 18th June 1945)
In his message to the frontier Muslim
Students Federation, he said
Pakistan only means freedom and independence but
Muslims ideology, which has to be preserved which has come to us a precious
gift and treasure and which we hope, others will share with us.
The above sayings and statements largely prove
that Quaid-e-Azam wanted an established Islamic system as a code of life
because he believed that it was the sole objective of the Pakistan Movement.
Ideology of Pakistan in the light of Statements
of Allama Iqbal
Allama Iqbal, the poet, philosopher and a great
thinker with the help of his poetry tried to awaken the Muslims of the
sub-continent. He believed in the separate identity of Muslims as a nation.
In 1930, Allama Iqbal presented his mature
political opinion on the political fate of Indian Muslims in his presidential
address at Allahabad at the annual session of Muslim League. He said
I am fully convinced that the Muslims of India
will ultimately have to establish a separate homeland as they could not live
with the Hindus in the United States.
He also said
India is a continent of human beings belonging
to different races, speaking different languages and professing different
religions....., I, therefore demand the formation of a consolidated Muslim
state in the best interest of India and Islam.
He stressed on the formation of a separate State
by saying
I would like to see the Punjab, NorthWest
Fronties Province, Sindh and Balochistan amalgamated into a single State
self-government within the British Empire or without the British Empire, the
formation of a consolidated North-West India Muslim state appears to me to be
the final destiny of the Muslims at least of North West India.
Q.4. Islam is the Ideological foundation of Pakistan. Discuss.
Ideological Foundation of Pakistan
Religion has been, since time began, a powerful
nexus between individuals and groups. Religion is also serviceable as a symbol,
apart from being a sanction, of unity. It builds up civilizations and moulds
cultures.
Hindus and Muslims belong to two different
religious philosophies, social customs and literatures. They neither
intermarry, nor dine together and, indeed, they belong to two different
civilizations which are based mainly on conflicting ideas and conceptions.
Their aspects of life and our life are different. Therefore, Muslim nation
demanded a separate homeland where they have the freedom to practice their
religion and live their lives as free individuals of an independent country.
Professor Muhammad Khalilullah has explained the ideology of Pakistan in most
comprehensive style in his book Fikr
wa Ufkar as
"Ideology of Pakistan was the resolution of
Muslims for their survival as Muslims, to live in conformity with Islamic
education and style. In other words, Ideology of Pakistan means Ideology of
Islam. It guides us about every aspect of life. When we recite God is one and Mohammad
(SAW) the messenger of God, we in fact
promise to follow the right path directed by God and his last Prophet Mohammad
(SAW) and refrain from where he disliked. So to follow the Quranic teachings is
the Ideology of Pakistan. This concludes that our all efforts should be
concentrated on moulding our life pattern according to Islam. Considering this
factor we demanded for a separate homeland. In other words ideology of Pakistan
is the medium for Islamic style of life. I believe that Pakistan can not stand
without Islam."
Islam, a Nation-Building Force
The basis of nationhood in Pakistan is Islam.
Islam acted as a nation-building force long before the establishement of
Pakistan. Muslims gradually developed a national consciousness in the
Indo-Pakistan subcontinent; they collectively struggled for the right of
self-determination and the establishment of an independent homeland to be
carved out from those territories where they constituted majorities where Islam
could be accepted as the ideal pattern for the individuals life. They
eventually secured what they wanted. Hence, the historical fact which could not
be denied is that the formation of the Muslim nation preceded the demand for a
homeland. Pakistan itself did not give birth to any nation; on the contrary,
the Muslim nation struggled for and brought Pakistan into being.
Conclusion
Islamic ideology is not merely a matter of
belief, dogma and ritual. It is a religion in the wider sense of the word. It
is a way of life, a whole complex of social and moral norms entwined with
theological metaphysics. The fundamental teachings of Islam are universally
accepted. Belief in God, finality of prophet-hood, human rights and social
justice, management of affairs through consensus, moral values of
charitableness, tolerance and universal brotherhood; these are sonic of the
cardinal principles enshrined by the Quran and Sunnah. The only force which
keeps Muslim nation united is Islam which is the ideological foundation of
Pakistan
Chapter 3 - Educational Movements
* Contribution of Sir Syed Ahmed Khan towards
Muslim education
* Aligarh Movement
* Sind Madressah-tul-Islam
Q.1. Describe the contribution of Sir Syed Ahmed Khan towards Muslim
education.
Sir Syed's (1817-98) Contribution towards Muslim Education
Perhaps the Muslims of the Sub-Continent owe
their greatest gratitude to Syed Ahmed Khan. He flourished in the second half
of the 19th century. His talent, deep-insight, love for Islam and hard work played
a major role in the revival of Muslims in India. Sir Syed Ahmed Khan was born
in 1817 to a Syed family in Delhi. He started his career as a humble judicial
official in the English East India Company. Later on he served on important
jobs. Sir Syed Ahmed Khan alone among his contemporiies realized that the
plight of Muslims could not be improved without a revolution in their attitude
towards education. The Muslims were inimical to western education for three
reason.
1. They considered it inferior to traditional
Islamic learning.
2. It was being forced upon them by a foreign
people, and
3. They thought that an education saturated with
Christianity might corrupt their beliefs.
During the war of Independence he saved the
lives of many Englishmen. The Government centered the title of Sir on him.
Thus, he won the confidence of the British Government. After the war of
Independence the Muslims were passing through a critical phase. By refusing to
acquire western education they were not keeping pace with modern times. The
Muslims hated English language and culture. They kept their children away from
the schools and colleges. But in this manner they were unconsciously damaging
the interests of the Muslim Community. Their ignorance of the English language
and lack of modem education kept them away from respectable government posts.
On the other hand the Hindus acquired modem knowledge and dominated the
government jobs. Syed Ahmed Khan was the first Muslim leader to realize the
gravity of the situation. He was greatly pained to see the miserable condition
of the Muslims everywhere. He decided to devote his full efforts for the
welfare of the Muslims. The first need was the removal of mistrust about the
Muslims from the minds of British rulers. For this purpose he wrote - Essay on
the causes of Indian Revolt in which he proved that there were many factors
which led to the uprising of 1857 and that only the Muslims were not to be held
responsible for it. In addition he wrote "Loyal Muhammadans of India"
in which too he defended the Muslims against the charges of disloyalty. These
works restored confidence of the British in the Muslims to a large extent. The
Sir Syed Ahmed Khan turned his attention towards the educational uplift of his
co-religionists. He told the Muslims that without acquiring modern education
they could not compete with the Hindus. He pleaded that there was no harm in
adopting western sciences and in learning English language. He issued a
magazine named "Tahzib-ul-Ikhlaq" which projected adoptable European
manners. Salient features of the political, educational and religious
contributions of Syed Ahmed Khan are as given below
1. In 1863 Sir Syed Ahmed Khan established a
Scientific Society. The purpose of this society was translation of English
books into Urdu language.
2. During his stay at Aligarh he issued a weekly
Gazette called "Aligarh Institute Gazette".
3. In 1869 Syed Ahmed Khan visited England.
There he studied the system of Education. Moreover he wrote Khutbat-e-Ahmedya
in reply to Sir William Muir's book "Life of Muhammad".
4. In 1870 he issued his famous magazine named
"Tehzib-ul-Ikhlaq" in order to apprise the Muslims of their social
evils and moral short comings. This magazine promoted Urdu language immensely.
Shortly afterwards Syed Ahmed Khan wrote a
commentary on the Holy Quran. In this work Syed Ahmed Khan interpreted Islam on
logical and scientific basis. Syed Ahmed Khan was one of the pioneers of the
Two Nation Theory. He openly declared that the Hindus and the Muslims were two different
communities with different interests. He advised the Muslims to refrain from
Joining Indian National Congress. In May 1875, Syed Ahmed Khan founded
Muhammadan Anglo Oriental High School at Aligarh. Two years later in 1877 this
school was elevated to the status of a college by Lord Lytton the British
Viceroy himself. M.A.O College Aligarh was a residential institution. It
rendered great services in imparting modern education to the Muslims. It
boasted of the services of many renowned scholars of that period like professor
T.W. Arnold in Philosophy, Sir Walter Raleigh in English, Maulana Shibli in
Persian and Jadu Nath Chakarwati in Mathematics. In 1921 M.A.O College was
raised to teh status of Aligarh University. This seat of teaming played a
significant part in infusing spirit of Islamic nationalism among the Muslim
students. These students later on became the torch bearers of the freedom
movement in Indo-Pakistan. With the view of promoting the educational cause of
70 million Indian Muslims, Sir Syed founded, in 1886, the Muhammadan
Educational Conference which held its meeting at various places to provide a
forum for discussing problems that affected the Muslims at large. The principal
aims of the Conference were
1. To make an effort to spread among the Muslims
western education to the higher standard.'
2. To enquire into the state of religious
education in English schools founded and endowed by the Muslims, and to find
out means to conduct it in the best possible way.
3. To give some strengthened support to the
instruction voluntarily imparted by Muslim divines in religious and other
oriental learning's and adopt some measures to maintain it as a living concern.
4. To examine a state of education and
instruction in the indigenous primary schools and take steps to remove their
present state of decay in directing them onto the path of progress. Muhammadan
Educational Conference used to hold its annual meetings in various cities where
by the cooperation of local Muslims steps were taken for the progress of
Education.
Q.2. What do you mean by Aligarh Movement? Describe its educational role.
Aligarh Movement
The Aligarh Movement was founded by Sir Syed
Ahmed Khan, the greatest Muslim educationist of the 19th century. After the war
of Independence of 1857 the British did not trust the Muslims. As a result they
adopted a policy of oppression and repression towards the Muslims. They
arrested and punished leading Muslims irrespective of the fact whether they
were involved in the events of 1857 or not. As a result many innocent Muslims
became victim of British highhandedness. Sir Syed Ahmed Khan has observed these
atrocities in these words
There was no calamity in these days which was not attributed to the
Muslims and there is no doubt that any calamity which fell from the firmament
might not have come straight to some Muhammadan houses bringing ruin and
destruction.
The sufferings of the Muslims multiplied when
they refused to adopt the system of education introduced by the British. The
Muslims refused to send their children to the European and Government schools
because they hated English language. The result was that the Muslims could not
acquire modern education and were kept away from reasonable government jobs.
The British Government excluded the Muslims from the civil and military honors
with the stigma of disdainful unfitness.
According to Dr. Hunter there was scarcely a
Government office in Calcutta in which a Muhammadan could hope for any post
above the rank of a porter, messenger, and filler of ink-pots and mender of
posts. Sir Syed Ahmed Khan was the first Muslim leader who diagnosed the causes
of gradual decline of the status of Muslim Community. He decided to take
necessary steps to better the lot of Muslims in the educational, political and
economic spheres. His works for the educational development for Muslims are as
follows.
1. Farsi Maddarsa Muradabad
He establised a Farsi Maddarsa at Muradabad in
1859. It was the starting point of Sir Syed's Educational struggle. In this
Maddarsa, English is also taught besides English.
2. Victoria School Ghazipur
Sir Syed establised first modern Victoria School
at Ghazipur (1864). In this school, besides Modern Education five languages
(English, Urdu, Arabic, Persian and Sanskrit) were also taught.
3. Establishment of Scientific Society
A more ambitious undertaking was the foundation
of the Scientific Society in 1863 at Ghazipur, which published translations of
many educational texts and issued a bilingual journal - in Urdu and English. The
basic purpose of this society was translation of English, Persian and Arabic
writings into Urdu language.
4. Aligarh Institute Gazette
During his stay at Aligarh he issued a weekly
Gazette called Aligarh
Institute Gazette. The imparted information
on history; ancient and modern science of agriculture, natural and physical
sciences and advanced mathematics.
5. Tehzib-ul-Ikhlaq
On 24th December 1876 he issued his famous
magazine named Tehzib-ul-Ikhlaq from Benares in order to apprise the Muslims of their
social evils and moral short comings. This journal contained articles from
influential Muslims who agreed with Sir Syed that there was a need for a new
approach to education. This magazine also promoted Urdu language immensely.
Although some ulema attacked the journal, it played a major part in bringing
about an intellectual revolution amongst Muslim thinkers.
6. Muhammadan Anglo Oriental College, Aligarh
For the educational and social uplift of the
Muslims Sir Syed Ahmed Khan decided to open Muslim educational institutions.
Earlier after his return from England he had established a Madrassah in May
1875. In January 1877 M.A.O College was inaugrated at Aligarh by Lord Lytton
the Viceroy of India. The college soon showed tremendous progress. It became
the Centre of Muslim educational and intellectual activity in the Sub
Continent. It was a residential institution. Many important Muslim figures like
Maulana Shibli, Nawab Mohsin-ul-Mulk, Maulana Zafar Ali Khan, Maulana Muhammad
Ali Jauhar etc at one time or another remained associated with this college.
7. Aligarh Muslim University
The M.A.O College Aligarh was rendering great
service in imparting education to the Muslims of India. The Muslims now wanted
to get it elevated to the status of a Muslim University. In 1911 on the eve of
the visit of King George - V to India his Highness Sir Agha Khan made an appeal
for funds needed to set up Aligarh University. The Muslims responded generously
and as a result a large collection was made. A draft constitution was drawn up
and a consultative committee was formed. Unfortunately the draft was not
approved by the secretary of state. The Government was reluctant to grant the
right of affiliating colleges outside Aligarh to the proposed Aligarh
University. But the Muslims were not willing to accept a University with
limited jurisdiction. However on 15th October 1915 Muslim University
Association approved the Muslim University as contemplated by the Government
akin to other Hindu Universities. Thus the bill for the Muslim University was
introduced in the Indian Legislative Council and was passed in September 1920.
Thus Aligarh University Act came into force on 1st December 1920. In this way
the Muslims of India came to have their own University after a long struggle.
The Aligarh University inculcated a vigorous spirit of nationalism in the
Muslim students. It produced thousands of graduates which carried the spirit of
nationalism to every nook and comer of the Sub Continent. In 1925 sixty six
percent of all the Muslim students admitted to the Indian University were given
admission in Aligarh University only. The graduates of Aligarh University were
respected in all quarters. All the Aligarh students later on became the
standard bearers on Pakistan Movement. Some of them like Maulana Zafar Ali
Khan, Maulana Mohammad Ali Jauhar and Maulana Shaukat Ali become dynamic
leaders of the Muslims. Thus Pakistan, owes its establishment to the Aligarh
Movement, to a great extent
Q.3. What do you know about Sind Madressah-tul-Islam?
Sind Madressah-tul-Islam, Karachi (1885)
The Sind Madressah-tul-Islam, an Alma Mater of
the Father of the Nation and dozens of other national leaders, who played
prominent roles in the creation of Pakistan, is located of Shahrah-e-Liaquat
and was the first Muslim educational complex built in Sind.
The Madressah (school) was initiated on 1st
Sept. 1885 in a rented two storied building near Bolton Market by K.M. Hasan
Ali Effendi. Upon completion of this building on 14th November, 1890, the
Madressah moved to the current premises and has functioned uninterruptedly
since then. The current site itself was previously a Municipal camel camping
ground (carvansarai) which has bestowed by the Karachi Municipality to the
Madressah Board. The building was designed by James Strachen according to the
sketches of K.B. Wali Mohammad and its foundation stone was laid by Lord
Duffering on 14th Nov. 1887. The total cost of construction of the main
Madressah building came to Rs. 1,97,188.
The Sind Madressah-tul-Islam was founded for
educational advancement of the Muslims of Sind on the new and modern lines. For
this purpose Hasan Ali Affindi himself visited Aligarh to benefit from the
experience of Sir Syed and his co-workers, Sind Madressah provided good
education at low cost. The students from nearly all sections of the society and
from areas far and wide joined the institution which later made an impact on
national life. Maulvi Umeruddin Sahib was the first Principal of the Sind
Madressah. This was a residential institution. This is the proud institution
where the founder of Pakistan Quaid-e-Azam received his early education. Doctor
Daud Pota, Sir Ghalam Hussain Hidayatullah, Sheikh Abdul Majeed Sindhi, Hasan
Ali Abdul Rehman, Tufail Ali A. Rehman and A.K. Baruhi are other popular
students.
In 1938 Sind Madressah became free from
Government control. On 21st June 1943, the administrative board of Madressah
made it Sind Muslim College (S.M College) which is inaugrated by Quaid-e-Azam.
He said
I am happy that my educational institution has now extended to college.
In 1947, it was the only Degree College for
Muslims in Karachi to meet the growing needs of the students influx from India.
In 1953 and 1957, faculty of Commerce and faculty of Science were built
respectively. It has now expanded into several independent institutions to meet
the rising needs of the time. S.M. Law College, S.M. Fatima Jinnah Girls
School, and S.M. Liyari High School are also independent institutions of this
Madressah which are playing their vital role in progression of educational and
cultural activities.
Chapter 4 - Muslim
Society in Subcontinent
* Role of Ulema in Organizing the Muslim Society
* Role of Sheikh Ahmed Sirhindi
* Services rendered by Shah Wali-ullah
* Syed Ahmed Shaheed
Q.1.
Discuss the role of Ulema in organizing the Muslim Society.
Role of Ulema in Organizing the Muslim Society
The Muslim scholars played a vital role in
organizing the Muslim society in India. The period of rulers of Delhi comprises
on the ruling period of Ghaznavids, Ghoris, Ghayasuddin Balban, Alauddin Khilji
and Sadaat period. When the Muslim Society was established, the scholars from
the Muslim states of Central Asia entered India in a large number. These
scholars of Islam played a decisive role in making Lahore and Multan in Punjab,
Deebal and Mansoora in Sindh and Ajmer and Delhi in Northern India the centers
of Islamic culture and civilization in India. Qazi Abu Mohammad Mansoori, Abu
Mashir Sindhi and Rija Sindhi, rendering the Islamic services, became very
famous in this regard.
Sheikh Ismail, initiating preaching of Islam
firs time in Punjab, played a crucial part in stabilizing Muslim society in
India. Abu Hassan Lahori stressed upon the teaching of Hadiths but the
history-maker was Ali Hajveri Data Ganj Buksh who was born in 1009 and died in
1070. Raziuddin Hassan Sifani was the expert of knowledge of Hadiths and his
famous work Mashariqul-Anwar remained as an authority on knowledge of Hadiths
for a long time. He appointed Qazi Minhajuddin Siraj as the court justice who
showed absolute realism and established ever lasting examples of Islamic mode
of justice. His book Tabqat-e-Nasri is also a source of fame for Minhajuddin.
The greatest literary personality of Ghayasuddin
Balban period was Maulana Burhanuddin alki who wrote Mashariqul Anwar and
Fiqah-e-Hidaya which became an important base for Islamic instructions in
India.
Maulana Mugheesuddin Bayanvi was not only the
court man of King Alauddin Khilji but was also the court justice. He defended
Hindus by saying that receiving Jazia (tribute) from Hindus is not just.
The academic works were performed by Sheikh Ali
Mahaimi; a follower of the Philosophy of Wahdat-ul-Wajood (i.e. God is one)
include Tabseer-ur-Rehman (i.e. the interpretation of Holy Quran in Arabic) and
the interpretations of famous books by Shahabuddin and Sheikh Ibn-e-Arabi.
These books were included in the syllabus of religious institution.
Services of Ulema During Mughal Period
The scholars of Islam, during Mughal period,
were divided into two groups, First the Scholars of Haq (rectitude) who kept
themselves busy in worshiping God and the second Scholars of Soo (opportunities
who interpreted religious teaching according to likings of the Kings. Emperor
Akbar, for Hindus-Muslim merger, did not hesitate to marry a Hindu princess
Jodha Bai who did not accept Islam to her last breath. He introduced a new
religion Deen-e-Elahi in 1581. Under this new religion he declared himself the
messenger of Allah on earth (i.e. Kufr)
Hazrat Mujaddid Alf Sani (1564-1624) opposed
Kufr severly. Sheikh Ahmed Sirhindi, who was popularly known as Mujaddid
(Renovator of Islam) had traced his descent from Caliph Umar, rejected the
heterodoxies of the great Mughal Emperor Akbar. He tried to influence the
courtiers of Akbar and continued his tirade against the Hindus. Sheikh Ahmed
Sarhindi wrote a Risala (Magazine) Asbat-e-Nauwwat to oppose Deen-e-Elahi.
During the period of Emperor Jahangir (1605-1627) the respect of Scholars of
Islam was restored and Deen-e-Elahi was abondoned. The period of Aurangzeb
Alamgir (1659-1760) was a glorious period for the establishment of and
stability of Muslim society in South India. Islam nourished successfully
because Aurangzeb himself was the strict follower of Shariyah. He teamed up
with Sheikh Nizamuddin Burhanpuri and other scholars and produced an authentic
book Fatwa-e-Alamgir compiled on Islamic Laws.
After the death of Auragzeb in 1707 Muslim
society began to decline. To reinforce Islamic Society, Shah Wali Ullah
(1703-1762) rendered his services and wrote many books on Fiqah and Tasawuf and
translated Holy Quran in Persian. Shah Wali Ullah another Islamic mystic of the
Sufi tradition of Sunnism who claimed his lineage from Quraish tribe of Prophet
Mohammad and of Umar. The famous work of Shah Wali Ullah 'Tafhimaat' (i.e. the
understandings) created deep influences on education and syllabus of education.
Further, he invited Afghan ruler Ahmed Shah ruler Ahmed Shah Wali Ullah with
the help of Ahmed Shah Abdali restored the position of Muslim society.
According to Shah Wali Ullah the mark of the perfect implementation of the
Sharia was the performance of Jihad. Wali Ullah's son Abdul Aziz (1746-1823)
carried forward the legacy of his father and as a result India faced violent
communal disorder for decades. Aziz's disciple Saiyid Ahmed of Rai Bareli under
the deep influence of the jihadi spirit of the faith propounded by Wali Ullah
and Sunni extremism of Maulana Wahab of Saudi Arabia launched jihad against the
Non-Islamic power of the Sikh Kingdom of Ranjit Singh with a view to restore
Dar-ul-Islam (A land, where Islam is having political power)
Haji Shariat Ullah (1768-1840) started his
Faraizi Movement in Bengal because the Muslims started loosing the grip of
Islam. Hindus started indulging Muslim towards Shirk (i.e. to claim someone
equivalent to Allah). This movement spread the message that all Muslims should
keep their acts confine to Shariyah and the Faraiz-e-Islam (i.e. the duties of
Islam). Titu Mir (1782-1831) also started his movement in Bengal against the
cruel acts of Hindus landlords against Muslim tenants.
Services of Ulema During Colonialism
The movement for Islamic fundamentalism got a
severe jolt with the failure of the Sepoy mutiny in 1857, when the Muslim
radicals lost all hopes to restore Islamic power in India. The Islamic clerics
however, kept the movement alive through institutional Islamic movement and
founded Islamic institutions like Darul-Uloom, Deoband (1866), Anjuman Himayat-e-Islam,
Lahore (1884), Sind Madressah-tul-Islam, Karachi (1885), Nadwatul-Ulema,
Lucknow (1898), Madressah Manzar-ul-Islam, Barely (1904), Islamia College,
Peshawar (1913) and Jamia Millia Islamia, Delhi (1920.
Muslim Ulemas like Maulana Mohammad Qasim,
Maulana Rasheed Ahmed Gungohi, Sheikh-ul-Hind Maulana Mehmood Hassan, Maulana
Ubaid-ullah Sindhi, Maulana Ashraf Ali Thanvi, Maulana Shabbir Ahmed Usmani,
Sir Syed Ahmed Khan, Maulvi Charagh Ali, Mohsin-ul-Mulk, Maulvi Mehdi Ali Khan,
Waqar-ul-Mulk, Maulvi Mushtaq Hussain, Altaf Hussain Hali, Maulana Shibli
Naumani, Syed Suleman Nadwi, Maulana Abd-ul-Islam Nadwi, Maulana Abu-al-Hassan
Ali Nadwi, Maulana Ahmed Raza Barelvi and Maulana Hamid Raza Barelvi struggled
for the renaissance of Muslim Society during the period of Britain Colonalism.
Sir Syed Ahmed Khan while taking inspiration Shah Wali Ullah's concept of
tactical moderation of Islam formulated the two-nation theory which formed the
basis for the demand for a separate Muslim land of Pakistan
Q.2.
Discuss the role of Sheikh Ahmed Sarhindi as a pioneer of Islamic renaissance
in South Asia.
Sheikh Ahmed Sarhindi (1564-1624)
Sheikh Ahmed Sirhindi, commonly known as
Mujaddid-e-Alf-Sani (the reformer of the second millennium), was born on 26
June, 1564, in Sirhind, a city of East Punjab. He was educated at home and was
inducted into mysticism by his father, Sheikh Abdul-al-Ahad, who was himself an
eminent Sufi. At the age of 36 he went to Delhi and there he met Khawaja Baqi
Billah who introduced him to the Naqshbandi Silsilah. Sheikh Ahmed was not new
to Sufi discipline as he had made remarkable progress and soon reached the
sublime heights of experience and beatific vision. He died on 15 December,
1624, at the age of 60 years.
Mujaddid's
Reforms
1. Successful Jihad against Deen-e-Elahi
During his period the Muslims in India had
become so deficient in the knowledge of true Islam that they had more belief in
Karamat or miracles of the saints than Islamic teachings. The Ulema and
theologians of the time had ceased to refer to the Quran and Hadith in their
commentaries, and considered jurispredence the only religious knowledge. Akbar,
the Mughal King had started a series of experiments with Islam, propagating his
own religion Deen-e-Elahi, an amalgamation of Hindu and Muslim beliefs. In
these circumstances, Sheikh Ahmed set upon himself the task of purifying the
Muslim society. His aim was to rid Islam of the accretions of Hindu Pantheism.
However the Mujaddid succeeded in his efforts at last and Jahangir cancelled
all those orders of his father which were against the spirit of Islam and thus
Deen-e-Elahi came to an ignoble end.
2.
Refusal to prostrate before Jahangir
As soon as Akbar died and Jahangir ascended
the throne, Sheikh Ahmed Sarhindi came out to reform and to do away with all
Un-Islamic practices and beliefs initiated by Akbar among the Muslims. Sheikh
Ahmed Sarhindi never entered into any political conflict directly. He wrote
letters to all the nobles' of Jahangir's court. Most of them were the same who
were present in Akbar's court. The opponents of Sheikh also came out and he was
dubbed as an atheist by them. So Sheikh was summoned to the court of Jahangir
ans was asked to bend down. He was so rigid in his approach towards Islam that
he did not bend before the emperor as per the prevalent custom. His plea that
bending down before anyone except Allah was un-Islamic annoyed Jahangir, who
ordered for his imprisonment in the Fort of Gawaliar for two years due to his
discourteous behaviour.
3. Preaching
of Islam during the Imprisonment in Gawaliar's Fort
Hazrat Mujaddid continued preaching of Islam
during the imprisonment in the Fort of Gawaliar. Due to his efforts thousands
Non-Muslims accepted Islam. After a year however, Jahangir under the influence
of his Islamic writings released him from jail and offered huge gifts to him.
The king befriended and respected the Sheikh. He listened to his advices. After
Maghrib prayers the king would grant him special audience where Sheikh would
talk about religious affairs to Jahangir. He asked his son Shah Jahan to become
a spiritual disciple of the Sheikh.
4.
Wahdat-al-Shuhud
The philosophy of Wahdat-al-wujud was presented
by some Sufis of Akbar's time. They believed that the entire universe is the
symbol of Almighty God and a source of revelation of God's sovereignty. He
vehemently opposed the Sufi doctrine of Wahdat-al-Wujud which maintained, that
real Being is Allah and we are all His manifestations. This approach resulted
in bringing about greater unity among people of different religion, race and
tribe.
He was highly critical of the philosophy of
Wahdat-al-Wujud, against which he gave his philosophy of Wahdat-al-Shuhud.
Sheikh Ahmed Sirhindi preached the doctrine of what he called Wahdat-al-Shuhud
i.e. unity of witnessing. Thus he maintained that we are not manifestation of
One Being but it is only an appearance, not reality. The implications of the
doctrine of Wahdat-al-Shuhud were quite grave as it emphasizes superiority of
people of one religion on the other and for that reason that religion should be
kept pure and divested of all other influences.
5.
Maktubat-e-Imam Rabbani
Shiekh Ahmed adopted an effective method of
persuasion by writing letters to the leading nobles of the royal court. His
letters are known as Maktubat-e-Imam Rabbani. Through preaching, discussions
and his maktubat addressed to important nobles and leaders of religious
thought, he spread his message amongst the elite in particular. Letters and
messages were sent to them exhorting to serve the cause of Islam. He also
requested the scholars to show the right path to the people, and the King. He
asked the saints to give up their Un-Islamic practices and beliefs.
6. Books
and Magazines (Risala)
Rejecting the heterodoxies of the great
Mughal Emperior Akbar, this eminent Islamic mystic of this time and a hardcore
Sunni Muslim strongly refuted the shia point of view in his writing entitled
Risala Tahliliyya and made a major contribution towards rehabilitation of
orthodox Islam in India.
He wrote many books, including his famous works,
Isbat-ul-Nabat and Risal-i-Nabuwat. In these works the need and importance of
prophethood was described. His greatest work on Islamic philosophy was the
Tauheed-i-Shuhudi. Sheikh Ahmed continued preaching Islam till the end of his
days. He urged peopled to adhere to the accepted and clearly laid down path of
Islam.
7. Two
Nation Theory
Mujaddid Alif Sani cleared on the Muslims
that they were the separate nation from Hindus and nothing was common in them.
Therefore, the Muslim should keep themselves distinct from Hindus with
reference to food, dress, social custom and way of life. With this declaration,
he founded the first stone of Two Nation Theory in Indo-Pak subcontinent which
led to the success of Pakistan Movement and establishment of Pakistan. That's
why Hazrat Mujaddid was rightly called First Founder of Pakistan.
Conclusion
The efforts of Sheikh Ahmed to purify the
religious and practical life of the Muslims left an indelible impact on the
history of Muslim India. Hazrat Mujaddid Alf Sani was the most powerful
religious personality in the history of sub-continent who opposed Akbar and
thereby invited his wrath. He was a widely read scholar and a magnetic orator.
He got an opportunity in a liberal atmosphere in Jahangir's reign to use his
powerful pen to denounce Akbar's religious innovations. He is considered as a
pioneer of Muslim self-assertion by denouncing Un-Islamic practices
Q.3. Enumerate the services rendered by Shah Wali-ullah, to the cause of
Muslim community of Indo-Pak subcontinent.
Services rendered by Shah Wali-Ullah (1703-62)
Shah Wali-Ullah was a great Muslim saint of the
18th century. His real name was Qutbud-Din Ahmed. He was born to a noble
learned family of Delhi on 21st February 1703. His father Shah Abdur-Rahim was
a renowned scholar of that period. Shah Wali-Ullah showed great promise at an
early age. By the age of fifteen he had completed the learning of Holy Quran,
Hadith and Fiqh. Then after the death of his father in 1719 he started delivering
lectures in Madressah Rahimyah at the age of seventeen. Then in 1730 he
performed Hajj again. In 1733 he returned to Delhi and took over the charge of
Madressah Rahimyah. There he wrote many books and rendered many political,
religious and national services. He died in 1762. The contributions of Shah
Wali-Ullah can be summarized as under:
1. Religious Services
Shah Wali-Ullah rendered many religious
services. He completed the translation of Holy Quran in Persian in 1738. Later
on his sons Shah Rafi-ud-Din and Shah Abdul Qadir translated the Holy Quran in
Urdu. Moreover Shah Wali-Ullah termed the Hadith collection by Imam Muttah as
the most authentic and wrote its commentary in Arabic and Persian. Shah
Wali-Ullah also arranged the Hadith in respect of their topics. In addition he
worked for the renaissance of Islam. He propagated that Islam was a universal
power and thus the Muslims should be the dominant force in the Sub-Continent
and elsewhere.
Shah Wali-Ullah trained students in different
branches of Islamic knowledge and entrusted them with the teaching of students.
He recommended the application of Ijtihad against blind Taqlid in his famous
work Aqad-al-jaiyad-fi-Ahkam-al-Ijtihad
wa-al-Taqlid.
He studied the writings of each school-of-thought
to understand their point of view, and then wrote comprehensive volumes about
what is fair and just in light of the teachings of Islam. He adopted an
analytical and balanced approach towards four major school-of-thought of
mysticism. In order to create a balance betweeen the four schools i.e. Hanafi,
Malaki, Shafii, Hambali he wrote Al-Insaf-fi-bayan-sabab-al-Ikhtilaf. He worked out a system of thought, beliefs, and
values, on which all but the extremists could agree. He thus provided a
spiritual basis or national cohension.
2. Political Services
Shah Wali-Ullah possessed a deep political
insight. He tried to trace the causes of the decline of Mughal Empire. In the
middle of the 18th century Marathas had become a great political power. They
were threatening to occupy the crown of Delhi. At this critical juncture Shah
Wali-Ullah in order to check their advance prepared Najid-ullah (Rohilla Chief)
and Shuja-ud-Daulah (Nawab of Oudh) for Jihad. Moreover he wrote a letter to
Ahmed Shah Abdali. King of Afghanistan requesting him to save the Muslims from
the highhanded-less of the Marathas. Consequently in the Third Battle of
Panipat, Ahmed Shah Abdali inflicted a crushing defeat on the Marathas. In
short, the Muslim Renaissance Movement launched by Shah Wali-Ullah was the
forerunner of all the future freedom movements of Indo-Pakistan. Maulana
Mohammad Qasim Nanotvi founder of Madressah Deoband and Sir Syed Ahmed Khan
were among his followers. Later on his son Shah Abdul Aziz founded the Jihad
Movement which was carried forward by Syed Ahmed Shaheed.
In his time Shias and Sunnis were aggressively
hostile to each other and their rivalry was damaging the Muslim unity. Shah
Sahab wrote Izalat-al-Akhifa and Khilafat-al-Khulafa in order to remove misunderstanding between Shias and
Sunnis. He refused to denounce Shias as heretics.
After Mujaddid Alf Sani, Shah Wali-Ullah worked
for unity of Muslims and to develop separate National identify. He created
separate national identity among Muslims and convinced them to fight for their
rights. Shah Sahib rejected Combine Unity and ensured Religion as only
identification of Muslims. The religio-political ideology of Waliullah made a
permanent crack in Hindu-Muslim relation in this sub-continent, which
undermined the self-pride and dignity of integrated Indian society.
3. Social Services
Shah Wali-Ullah was strongly opposed to
integration of Islamic culture in the cultural cauldron of the sub-continent
and wanted the Muslims to ensure their distance from it. Ishtiaq Hussain
Qureshi writes in The Muslim Community of Indo-Pakistan subcontinent, "Waliullah did not want
the Muslims to become part of the general milieu of the sub-continent. He
wanted them to keep alive their relation with rest of the Muslim world so that
the spring of their inspiration and ideals might ever remain located in Islam
and tradition of world community developed by it." In his opinion, the health of Muslim society demanded
that doctrines and values inculcated by Islam should be maintained in their pristine
purity unsullied by extraneous influences.
Shah Wali-Ullah directed his teachings towards
reorienting the Muslim society with the concepts of basic social justice,
removing social inequalities, and balancing the iniquitous distribution of
wealth. He established several branches of his school at Delhi for effective
dissemination of his ideas. In his book "Hujjat-ullah-il-Balighah", he pinpointed the causes of chaos and disintegration
of Muslim society. These were
1. Pressure on public treasury, the emoluments
given to various people who render no service to the state.
2. Heavy taxation on peasants, merchants and
workers, with the result that tax evasion was rampant. According to Shah
Wali-Ullah, a state can prosper only if there were light and reasonable taxes.
Conclusion
Shah Wali-Ullah was responsible for awakening in
the community the desire to win back its moral fervor and maintain its purity.
To rescue a community's conscience, belief and faith from destruction was no
small achievement. Even after his death in 1762, his sons and followers carried
on his work and noble mission. Many future Islamic leaders and thinkers were
inspired by his example.
In short the Muslim Renaissance Movement
launched by Shah Wali-Ullah was the forerunner of all the future freedom
movements of Indo-Pakistan. Maulana Mohammad Qasim Nanotvi founder of Madressah
Deoband and Sir Syed Ahmed Khan were among his followers. Later on his son Shah
Abdul Aziz founded the Jihad Movement which was carried forward by Syed Ahmed Shaheed
Syed Ahmed Shaheed (1786-1831)
Syed Ahmed Shaheed was born at Rai Barailly in
November 1786. His father Shah Ilm-Ullah was pious religious scholar. He was a
well built young man and took interest in manly sports. He was inspired
spiritually by Shah Abdul Aziz. In 1810 he joined the army of Nawab Ameer Khan
of Tonak in order to take part in Jihad against the British. He fought against
the English forces and displayed his skill in the art of fighting. Syed Ahmed
Shaheed was an outstanding orator. His religious and political sermons won him
many companions which included Shah Ismail and Shah Abdul Haye. In the first
half of the nineteenth century Punjab was under the rule of Sikhs who were very
cruel to the Muslims. They were showing disregard to the Muslim culture,
customs and religious places. On hearing about these brutalities Syed Ahmed
Shaheed decided to launch Jihad against the Sikhs. For this purpose he founded
Jihad Movement. The Muslims of Indo-Pakistan responded to his call and
thousands of Muslims got themselves enrolled in the Jihad Movement. Syed Ahmed
Shaheed decided to launch Jihad from North West Frontier region of the country.
Thus on 17th January 1826 he started his journey along with thousands of
Mujahideens. He reached Sindh via Gwalior, Tonak, Ajmer and Marwar. Then he
went to Afghanistan through Balochistan. From Afghanistan he arrived at
Nowshera after nine months journey.
Battles Against Sikhs
On his arrival in the Frontier province the
warriors of Yousaf Zai tribe, followers of Pir Syed Akbar Shah and the local
Muslims joined the Jihad Movement. Syed Ahmed Shaheed declared war against
Sikhs. Ranjid Singh the Sikh ruler of Punjab sent Budh Singh at the head of ten
thousand soldiers to meet the challenge of the Mujahideens. On 21st December
1826 a strong contingent of Mujahideens attacked the Sikh army at night. As a
result thousands of Sikh soldiers were killed and Budh Singh had to retreat with
heavy losses. Later on after several skirmishes the sikh army was defeated in
the battle of Hazru. After these successes Syed Ahmed Shaheed decided to
organize the local administration. He established an Islamic state in the area
and announced his caliphate on January 11, 1827. These victories and successes
of Mujahideens disturbed Ranjit Sikh very much. He decided to weaken the
Mujahideens through diplomacy. He reached Peshawar and won the sympathies of
two local chiefs Yar Mohammad Khan and Sultan Mohammad Khan by pointing them
the ruler of Peshawar. Thus the Muslims were divided into two camps. However
Syed Ahmed Shaheed succeeded in conquering Peshawar in November 1830. Through
mistake Syed Ahmed Khan appointed Sultan Mohammad Khan the ruler of Peshawar.
Unfortunately Sultan Mohammad turned a trailer and hatched a conspiracy against
Syed Ahmed Shaheed. Thousands of Mujahideens were murdered treacherously at
Peshawar and other places. In the meantime Sikh army under Sher Singh advanced
against the Mujahideen. Syed Ahmed Shaheed gathered ail of his forces and
encamped at Balakot which was a very secure place. Sardar Sher Singh too
arrived at Balakot at the head of 20 thousands soldiers. The Sikh army besieged
the area. The famous battle of Balakot was fought on 6th May 1831. The Sikhs
emerged victorious. Almost all the Mujahideens including Syed Ahmed Shaheed
were martyred.
Failures of Jihad Movement
The center and aim of life of Syed Ahmed Shaheed
was Jihad which due to reasons became a failure. The main causes of the failure
can be listed as under:
1. Ranjeet Singh acquired the military services of the
Western generals Ventura and Elite who imparted training upon the soldiers of
Ranjeet Army and the battle was also fought with the modern war weapons from the
side of Ranjeet Singh. Mujahideen on the other side was ignorant of War
Strategy.
2. In the combat which took place between Ranjeet Singh
and Mujahideen army of Ranjeet Singh used modern Mujahideen depended on out
dated and all weapon. The old weapon could not face the modern weapon.
3. They were ample financial sources with Ranjeet Singh
but Mujahideen were facing the lack of financial resources.
4. Ranjeet Singh was aware of the fact that so long there
unity of thought and action in amongst Mujahideen, it was not possible to
defeat them. Therefore, he infiltrated his agents among Mujahideen who created
misunderstanding amongst them.
5. Ranjeet Singh exploiting the human weakness, attracted
pathans by bribing luring and sometimes pressurizing who committed spying,
revolt, dissimulation and slaughtered Mujahideen.
6. According to Islamic System and in the following of
Sunnat-e-Rasul (P.B.U.H), Syed Ahmed after establishing Islamic rule collected
Zakat (Islamic tax) from the rich Muslims but he could not arrange the proper
distribution of Zakat amongst the needy poor people. Consequently, the lower
class (majority of the masses) became the victim of pessimism, depravity and
the sense of inferiority. The poverty suffering class. In this way refused to accept
Islamic system and started the move against this government.
7. Syed Ahmed Shaheed, dominated by feelings of
reformation, wanted to implement the Islamic laws even during the period of
war. For instance, compulsory marriage of girl and widows. The sentiments of
pathans, in the manner, injured and they started to kill the government
officials in nights.
8. Jihad Movement failed also due the reasons that the
Syed's government punished people severely even on every minor mistake. For
instance, lashing punishment to the liar woman and people who were not offering
namaz. These were not Islamic punishments.
9. Some points in Jihad Movement resembled with the
Wahabi Movement while pathans were against of Wahabi Movement.
Jihad Movement, no doubt failed but this
movement played a decisive role in creating and establishing an Islamic State
(Pakistan) in future because this movement created unity of thought and act
amongst the Muslims of Indo-Pakistan subcontinent.
Conclusion
Although Syed Ahmed Shaheed failed to finish
Sikh rule in Punjab yet his Jihad Movement Kindled a flame of freedom in the
Sub-Continent. The Pathans of the Frontier province were greatly inspired by
the valiant deeds of the Mujahideens, The tribesmen continued the Jihad for
freedom against the British. Similarly the Mujahideen spread the spirit of
Jihad throughout the length and breadth of Sub-Continent. The spirit of freedom
led to the war of independence in 1857. In addition the Jihad Movement imbibed
in the Muslims the spirit of Islamic nationalism which ultimately led to the
Two Nation Theory and establishment of Pakistan
Chapter 5 - Downfall of
Muslim Rule
* Causes of Decline of Muslim Society
* Causes of War of Independence
* Causes of failure of the War
* Condition of Muslims after the War
Q.1. What
are the causes of the Downfall of Muslim Society?
Causes of Decline of Muslim Society
By the opening of the eighteenth century when
Europe was ruled by Strong monarchies and the European merchant communities
were well on the read to prosperity the Muslim powers everywhere showed a rapid
decline. The empire of the Muslims began to weaken rapidly after the death of
the great Emperor Alamgir-I in 1707. The causes of the decline and disintegration
of the empire is generally regarded as the weakness of the successors of
Alamgir-I but really the loss of feeling of solidarity among the Muslims was
one of the principal causes of Muslims decadence.
The unity of faith gave a unity of feeling to
the Muslims. It was this sense of belonging to the same faith that enabled this
numerically small minority to rule the teeming millions of the non-Muslim
population. Various historians have arrived at the following main causes of the
disintegration of the Muslim Society in Indo-Pakistan.
1. Weak
Successors of Aurangzeb
The successors of Auranzeb were incapable,
worthless and unsuited to the job of Kingship. Most of them were devoted to
merry making and neglected the affairs of the state. They left their work to
their Wazirs who eventually became all powerful.
2.
Vastness of the Empire
During the reign of Aurangzeb the Muslim
Empire had become very vast and unwiedly. It became practically impossible for
one ruler to control far flung provinces without any effective means of
communication and transport.
3.
Absence of a Definite Law of Succession
There was no definite law of primogeniture.
Consequently a war of succession was the only means to decide the successor of
an Emperor. According to Erskine, "The sword was the grand arbiter of
right and every son was prepared to try his fortune against his brothers."
The result was that widespread bloodshed weakened the foundations of the Empire
and provided opportunities to other adventures to interfere in the matters of
state.
4.
Deterioration of Morality of Mughal Emperors
With the passage of time the character of
the Muslim Emperors deteriorated quickly. Babur, Humayun, Akbar, Jehangir, Shah
Jahan and Aurangzeb were all physically very strong. Some of them were reckless
drinkers while the others were fond of women. Deterioration of character of the
rulers expedited the disintegration of the Mughal Empire.
5.
Degeneration of Nobility
The character of the Rulers nobility also
degenerated with their rulers. Abundance of wealth, leisure and luxury rendered
them inefficient and incompetent. This affected the administration of the
State.
6.
Deterioration of Army
Hot climate, abundance of wealth and
comforts deteriorated the standards of Mughal army. The soldiers became easy
going with the result that by the 18th century they began to avoid the
hardships of battlefields. The invasions of Nadir Shah and Ahmed Shah Abdali
demolished the army. The soldiers lost their ancestral confidence of victories.
The army ceased to be what it had been; a terror for the enemies. The invaders
plundered the country at will. Demoralized army could not keep the provinces
together.
7.
Intellectual Bankruptcy
The latter Muslim Rulers and nobility
suffered from intellectual bankruptcy because there was no proper system of
education in the country. Lack of proper training resulted in the production of
rulers who were not competent to face the challenges of their jobs.
8. Mughal
Rule Alien, to Indian Soil
The Mughals had come from the countries of
Central Asia. They brought their own culture and customs to Indo-Pakistan. The
demands of their religion clashed with the tenets of Hinduism. Thus, the alien
Mughal rule remained different throughout and could not provide homogeneous
nature to all the castes, creeds and religious of the Sub-Continent.
9.
Corrupt Administration
With the weakening of the hold of the rulers
the Muslim administration became corrupt. The ministers, courtiers, nobles and
officials accepted bribes. Such a situation weakened the foundations of the
Muslim Society.
10.
Stoppage of Adventures from Persia, Afghanistan and Turkistan
The Muslim leaders with the passage of time
became habitual of luxurious living. There was a dearth of good administration
and fighters. Previously this vacuum was filled by adventures from neighboring
states. The stoppage of their influx resulted in deterioration of military and
civil standards.
11.
Invasions of Nadir Shah and Ahmed Shah Abdali
The invasions of Nadir Shah (1739) and Ahmed
Shah Abdali (1754-67) not only exposed the hollowness of the Muslim rulers but
also created a stale of anarchy in the country. Such situation proved ideal for
the rise of Marathas and Sikhs as new powers.
12.
Aurangzeb's Policy in Deccan
Aurangzeb spent the last 25 years of his rule in
the Deccan. Continuous fighting told upon the efficiency and the morale of the
army. The conquest of Bijapur and Golkonda finished the two states which served
as a check to the Marathas.
13.
Absence of Naval Power
The Muslim rulers did not develop their Navy
whereas the European nations possessed modern naval fleets. It proved a weak
point of the rulers when they had to fight the British and the Portuguese.
14.
Plight of the Common People and Peasants
The condition of the common people and Peasants
worsened in the 17th and 18th centuries. Bad economic conditions led to
discontentment among the classes which resulted in uprisings like the revolts
of Satnamis, Jats and Sikhs.
15. Rise
of Marathas
Second half of the 17th century saw the
growth of Maratha nationalism. Later on in the 18th century they were able to
extend their influence to Delhi. The emergence of Maralha power contributed to
the downfall of Muslim rule.
16. Rise
of Sikhs
Rise of Sikhs in the 18th century was
another factor which contributed to the downfall of the Muslim Society. After
the death of Aurangzeb the weak Muslim rulers could not check the emergence of
Sikhs as a power in Punjab. During the reign of Jahandar Shah (1712-13) and
Farrukhsiyar (1713-19) Banda Bahadur (the Sikh Leader) captured Sirhindi and
killed its Governor Wazir Khan. The rise of Sikhs also contributed to the
downfall of Muslim Society.
17. Rise
of Hindus of Rajputana
The religious policy of Aurangzeb was not
liberal like his predecessors. Besides he re-imposed Jazia on the Hindus. These
acts created certain doubts in the minds of Hindus. Especially the Rajputs of
Mewar and Marwar fought a prolonged war against the Muslim. Thus, they were
deprived of the services of their centuries old friends.
18. Backwardness
in Science and Technology
The rulers failed to keep pace with the
developments in science and technology. Thus they could not equip their army
with the latest weapons. As a result they could not effectively face the
European nations in the battles of Plassey and Buxer which ultimately decided
the tale of the country.
19.
Advent of English East India Company
The advent of Europeans like Portuguese and
the English is an event of great significance in the Muslim rule. The
Portuguese and the British (The English East India Company) came in the guise
of traders but developed factories and forts which ultimately became centre of
their subversive activities. Their clever maneuverings and the weaknesses of
the Muslim Rulers enabled the British to seize control of the country by 1857.
Causes of
War of Independence
It is now an admitted fact that th mass uprising of the
people of Indo-Pakistan against the British rule in 1857 was not a spontaneous
reaction of alien rule but the emption of the volcano of discontent which had
kept smoldering for about a century. The causes of the War of Independence were
political, economic, religious, social and military.
(A).
Political Causes
The English East India company got strongly
implanted in the Sub-Continent after its historic victory over Nawab of Bengal
in the Battle of Plassey fought in 1757. Soon after wards in 1764 the British
recorded another important triumph in the Battle of Buxar. They annexed many
states.
1.
Doctrine of Lapse
Lord Dalhousie applied Doctrine of Lapse for
the expansion of the British Empire. According to this doctrine the rulers of
the states were not allowed to adopt sons. As a result their states were
annexed when they died.
2. Annoyance of Rules of States Lord Dalhousie
left no stone unturned for the expansion of the English territory. He annexed
states on the grounds of Doctrine of Lapse and misgovernment. As such the
rulers of the affected states like Sindh, Punjab, Jhansi and Oudh became sworn
enemies of the Company.
3.
Confiscation of Estates
It was a convention of the past rulers that the
nobles were granted large estates. The British Government reversed this policy
and confiscated thousands of such estates.
(B).
Economic Causes of War
The new agrarian policy of the British,
destruction of local industry, permanent settlements, large scale unemployment,
monopoly of trade by the English and the Stamp Act were some important economic
causes of the war.
1. New
Agrarian Policy
In the agrarian the Zamindars were asked to
provide documentary proof of their holdings. They were deprived of their lands
when they failed to furnish documentary proof of their ancestral estates. In
addition the rate of taxes on the lands was increased. This class was in the
front rank when he war of Independence broke out in 1857.
2.
Destruction of Local Industry
As a result of the Industrial revolution of
England cheaper and superior goods flowed into the markets of the
Sub-Continent. The local industry could not compete with the imported stuff. As
a result the local industry suffered badly. This resulted in frustration among
the lower classes.
3.
Permanent Settlement
The after effects of the permanent settlement of
land were very disastrous for the land owners. They had to deposit regularly a
fixed amount which was not always possible. The defaulters were very often
degraded.
4. Unemployment The British did not trust the
Indians. As a result they were not appointed on important jobs. This policy
resulted in unemployment for the educated classes.
5.
Domination of Trade by the English
The British enacted such tows which
facilitated their trade in Indo-Pakistan. Many sea ports were declared free
ports and custom duty on imported goods was wiredrawn. These steps mined the
local industry.
6. Court
Fee Stamps
The English Government declared court fee
compulsory to be paid in the form of court stamps. Thus the people were denied
the right of free justice.
(C).
Religious Causes
1. Propagation of Christianity
Although at the outset the English had shown
respect towards all religions yet with the passage of time they changed their
mind and devised ways and means for the propagation of Christianity in
Indo-Pakistan.
2.
Introduction of New Inventions
In the first half of the 19th century the
British introduced in Indo-Pakistan many inventions like railway, post and
telegraph. Moreover they made English as medium of education. These inventions
made the Indians suspicious of the intentions of the British.
3. Jihad
Movement
Syed Ahmed Shaheed launched die Jihad
Movement in the second decade of the 19th century. It was a sort of large scale
effort by the Muslims to snatch freedom from alien rule. The Jihad Movement
though failed to achieve immediate aims yet it succeeded in Kindling a flame of
freedom.
4.
Anti-Religion Laws
The British Government enacted many laws
which were contradictory to the fundamentals of various religions of
Indo-Pakistan.
(D).
Social Causes
1. Mockery of Cultural Heritage
The British were afraid of the Muslim
cultural heritage which was very rich in all aspects. The English wanted to
prove their culture as superior to others. Thus they adopted a policy of
ridiculing the Muslim culture. This attitude greatly agitated Muslim religious
feelings.
2.
Insulting treatment with the People
A hundred year rule over the Sub-Continent
had given the English an air of superiority. They considered themselves a super
creation and often resorted to insulting attitude towards the people of the
Sub-Continent.
(E).
Military Causes
1. Disbanded armies of annexed slates
The British disbanded the armies of the annexed
states. This action left thousands of the local soldiers unemployed.
2. Dearth
of English Troops
It is estimated that before the start of the war
of Independence there were 3,11,000 native troops as against 40,000 European
troops. This ratio tilted the balance in favor of the natives. As a result they
were encouraged to launch the war of Independence.
3.
Greased Cartridge
The use of greased cartridge proved as the
immediate cause of the war of Independence. It was rumored that the cartridges
were greased with the fat of the cow or pig. This situation agitated the
religious feelings of both the Muslims and Hindu Soldiers.
Events of
the War
The first incident of the war took place on
26th February 1857 when the native soldiers of the 19th Native infantry at
Behrampur refused to used the greased cartridges. Then no 29th March 1857,
Mangal Panda a native soldier of the 34th native infantry fired at his British
officers. His fellows did not join him. As a result he was caught and hanged.
However, all the 34th native infantry was disbanded on 6th May 1857. Thus the
war was triggered on and the flames of war soon spread to all puts of the
country.
1.
Disputed Cartridges
In January 1857 the British announced that
they were introducing a new rifle with a paper cartridge covered in grease to
keep the powder dry. Before the cartridge could be loaded, the end had to be
bitten off. However, it was rumoured the grease on the cartridge was made from
the fat of both cows and pigs. The sepoys were so angered by this that they
refused to use the new cartridges. In March a sepoy named Mangal Pandey defied
his British officers and when his officers ordered to arrest him, he shot the
major. Consequently he was executed. But the real trouble began two months
later.
2. Meerut
Rebellion
On April 24, 1857 sepoys in Meerut refused
to use the new cartridges. It was treated as army rebellion and they were court
martialled and put into prison, but their fellow soldiers broke into prison and
freed them. Meerut was sacked and British officers and other Europeans were put
to death. Then the soldiers marched to Delhi and captured it. The Mughal
Emperor, Bahadur Shah Zafar became unifying symbol for the uprising, winning
the support of both Muslim and Hindu.
3.
Punjab, Frontiers and Sindh
As the reaction of Meerut rebellion, British
rulers disarmed the local army people but the condition continued to
deteriorate persistently. Unrest was spread in Punjab, Frontiers and Sindh.
English killed thousands of local soldiers indiscriminately in Multan, Sahiwal,
Jehlum, Hyderabad, Karachi, Pindi, Peshawar, Mardan and Hazara districts. The
freedom fighters set British homes and offices to the fire. Sialkot prison was
broken and the prisoners were freed. The fighters were assembled on the bank of
Ravi and fought with the British troops under the command of Nicholson at Trimu
Ghaat. Unfortunately the freedom fighters were defeated. In Punjab Rae Ahmed
Kharal, Nizam Lohar, Jaggey and Jeony fought against British bravely.
4. Ceased
British Rule
The revolt spread quickly and the British
lost control of Mathura, Kanpur, Jhansi and Allahabad as well as Delhi. Lucknow
was also taken and British rule ceased to exist throughout what is now called
Uttar Pradesh.
5.
Retrieval of Power
However British proved to be too powerful to
be defeated by an uncoordinated uprising across many areas. In September 1857
Delhi was regained. Bahadur Shah surrendered peacefully, but his sons Mirza
Mughal, Mirza Sultan and Mirza Abu Bakar were brutally murdered. Their heads
were then presented to the Emperor as a lesson. Lucknow was also regained by
the British in September 1857.
6. Jhansi
After the fall of Lucknow, the main centre
of rebellion was Jhansi. Here the sepoys were led by Lakshmibai, the Rani of
Jhansi. She was assisted by Tatya Topee, an Indian general of great ability.
But in June 1958 the British killed Lakshmibai (dressed as a man) in battle.
Although Tatya Topee escaped, he was later captured and executed.
7. Bihar
Canner Singh was the leader of war of
Independence in Bihar. Although he was 80 years old but he defeated English
troops badly near Arrah but he died as a result of fatal wound.
The rulers of the states of Jind, Patiala,
Gawaliar and Hyderabad and also some rich Muslims, Hindus and Sikhs helped
British in taking the War of Independence to such tragic end.
Consequences
of the War
Followings were the consequences of the war.
1. After the war the number of Europeans
soldiers was increased in Indo Pakistan. A ratio of one and two was maintained
with the native soldiers.
2. One ugly effect of the war of Independence
was that the Muslims were subjected to oppression by the English. The British
thought that the Muslims were responsible for the war or Independence.
Accordingly the hand of repression fell more heavily on the Muslims than on the
Hindus. Many of the leading Muslims were hanged.
3. The failure of the war greatly encouraged the
Christian missionaries to resume the propagation of their religion
Causes of
failure of the War
Q.1. What are the causes of failure of the War
of Independence?
Causes of Failure of the War
The war of Independence of 1857 failed to achieve its
immediate political objectives. There were many causes of this failure. Some
are being detailed as follows:
1. Lack
of Leadership and Discipline
The freedom fighters fought mostly in
independent groups at different places. They were led by leaders of their
particular regions like Nana Saheb, Rani Jhansi, Tatya Topee, Bahadur Khan,
Bakht Khan and Kanwar Singh. There was no leader who could single handed lead
all the groups. As a result the revolutionaries lacked discipline. Thus their
efforts could not get the required momentum of the national level.
2. Lack
of Unity
There was no unity among the freedom
fighters. They fought independent of one another. As a result they could not
assemble their resources against a common enemy. They were defeated at
different places. Bakht Khan was defeated at Delhi, Begum Hazrat Mahal lost at
Oudh, Rani Jhansi was routed at Jhansi. Nana Sahib lost at Kanpur and Bahadur
Khan was defeated at Baraille. On the other hand the British fought the war of
their survival with dedication and purpose.
3. Lack
of Resources
The freedom fighters lacked resources of all
types. They were short of not only war equipment but food stuffs also. They had
to face an enemy which was well equipped and well organized. The Mughal Emperor
had no treasury to support the war.
4. Lack
of Popular Support
It is a stark fact that the war of independence
never assumed the shape of a concerted national struggle. It lacked popular
support. Although it spread to various parts of the country yet some places
like the Punjab, Hyderabad, Gwalior and Nepal did not take part in the war.
5.
Superior Technology of English Troops
The British fought with latest weapons. They had
the backing of the latest technology. They were led by capable and experienced
generals like Outram, Campbell etc.
6.
Non-Cooperation of the Rulers of the States
The rulers of different states of
Indo-Pakistan did not come to the help of the freedom fighters. Thus, die war
of Independence remained confined to a few centers.
7.
Non-Cooperation of Sikhs and Punjab
The Sikhs of the Province of Punjab
considered the Muslims as their traditional enemies. Thus they decided to
support the British in the war of Independence. The Sikhs soldiers played a
decisive role in the recovery of Delhi from the freedom fighters. It is
contended that had the Sikhs not assisted the English in the war the history of
Indo-Pakistan would have been written differently.
8. Role of Traitors
The British succeeded in finding certain
traitors in the ranks of the freedom fighters. For Example Maulvi Rajab Ali and
Hakeem Ehsan Ullah blew off the royal ammunition depot at Delhi. Thus the
revolutionaries suffered a great set back.
9. Return
of British Troops from Crimea
The war of Crimea ended in 1856. Thus the
British troops fighting there were then free to return to the Sub-Continent.
The war of Independence started in 1857. In the beginning the Company had to
depend on the few soldiers present in the country. But soon afterwards the
surplus troops from Crimea started.
Q.4. What were the Condition of Muslims after the war?
Condition of Muslims after the War
The war of Independence of 1857 was conducted
mainly by the Muslims. Its failure started a new era of alien rule in the
Sub-Continent. Although the war was ill planned and short lived yet it shock
the British Imperialism to its foundations. The concern of the British
Government can be judged from the fact that immediately after the war the crown
took over the control of the country from the English East India Company. The
British Government took stock of the entire situation and held the Muslims of
the Country responsible for the 1857 catastrophe. This attitude turned all the
British wrath and anger against the Muslims. Thus the Muslims were subjected to
all sorts of oppression and repression. Leading Muslims were hanged or
sentenced to jails. The properties of the Muslims were confiscated. They were
denied important jobs under the crown. Sir William Hunter's book "The Indian
Mussalmans" published in 1871
gives a lot of information about the pitiable conditions of the Muslims of
India after the 1857 upheaval. Although the observations of William Hunter are
confined only to the Muslims of Bengal yet the condition of the Muslims of rest
of India was not different. The following extracts from his book illustrate the
conditions of the Muslims.
About the landowning classes of Eastern Bengal
he writes, At Murshidabad a Mohammadan Court still plays its force of mimic
state and in every district the descendent of some line of princes suddenly and
proudly eats his heart out among roofless palaces and weed chocked tanks.......
if any statesman wishes to make a sensation in the House of Commons he has only
to truly narrate the history of these Mohammadan families of Bengal.
Then W. Hunter gives the position of the Muslims
in the public services in these words, "In
the three grades of Assistant Government Engineers there were fourteen Hindus
and not one Muslim; among die apprentices there were four Hindus and two
Englishmen and not one Muslim. Among me Sub-Engineers there were 24 Hindus to
one Muslim and in the upper Subordinate Department there were 22 Hindus and
again not one Muslim." About
the causes of the whole state of affairs Hunter writes. "The truth is that when
the country passed under our rule the Muslims were the superior race and
superiour not only in the stoutness of me heart and strength of arm but in
power of political organization and the science of political government." Later on W. Hunter writes, "All sorts of
employments great and small are being gradually snatched away from me
Mohammadans and bestowed on men of other races particularly the Hindus."
According to another survey in 1871 out of a
total of 2141 persons employed by the Bengal Government there were only 92
Muslims, 711 Hindus and 1338 Europeans. Moreover it is stated that between 1852
and 1862 out of 240 natives admitted as the pleaders of the High Court there
was only one Muslim.
An Indian socialist leader Asoka-Mehta in his
book "The Communal
Triangle" throws light on the
status enjoyed by Muslims in public offices. "Not
only were the Muslims economically crushed, educationally and socially also
their position was deliberately depressed by the government. In 1870 the
Mohammadan pleaders presented two memorials to the High Court pointing out that
while closed holidays allowed to the Christians were sixty two and those to
Hindus fifty two, only eleven were granted to the Muhammadans...... In the
government offices, no Muhammadan holiday was sanctioned at all."
These details clearly demonstrate the awe-fully
pitiable condition of the Muslims of India after the war. The British were
hostile to Muslims and took all steps to ensure that they could not rise in
future. In addition to these misfortunes the Muslims refused to learn Western
education and sciences. They were not prepared to part with their age old
customs and manners. The Muslims considered the acquisition of modern education
as a step contrary to their religion. They hated English language and decided
to continue with Persian. But unconsciously, in this manner they were slowly
but surely leaving the field open for the Hindus. This gradual decline in the
status of the Muslims as a community was first diagnosed and checked by Sir
Syed Ahmed Khan.
Chapter 6 -
Economics of Pakistan
* Characteristics of the Economy of Pakistan
* Natural Resources of Pakistan
* Importance of Agriculture
* Major Industries of Pakistan
_________________________________-
Q.1.
Discuss the main characteristics of the Economy of Pakistan?
Introduction
Islamic Republic of Pakistan is an under
developed country. The characteristics of the economy of Pakistan are almost
the same of the economy of any under developed country. The main
characteristics of the economy of Pakistan are as follows.
1. Burder
of International Debt
Most of the developing countries are
depending on foreign economic assistance to meet the short fall in domestic
savings and for quickening the pace of economic developement. As the year pass,
the amount of foreign loans is increasing. The liability of debt servicing has
increased manifold. In Pakistan, debt service payments amount to 2309 million
dollars in 1996-97 which is a heavy burden.
2. Low
per Capital Income
Majority of the people living in developing
countries are poverty ridden. Poverty is reflected in low per capital income.
People live in unsanitary conditions. Service like health, education expand
very slowly. In short, mostly the people in LDCs (less developed countries) are
ill-fed, ill-clothed, ill-housed and ill-educated. People here are involved in
misery-go-round. In Pakistan the per capital income at current market prices is
Rs. 18,320 in 1996-97 (470 dollars).
3.
Agriculture, the Main Occupation
In developing countries two third or even
more of the people live in rural areas. Their main occupation is agriculture
which is in a backward stage. The average land holding and the yield per acre
is low. The peasants mostly live at a subsistence level. As far as Pakistan is
concerned agriculture contributes 25% of GDP.
4.
Dualistic Economy
The economies of developing countries are
characterized by dualism. Dualism refers to economic and social division in the
economy. For instance, in the developing countries one is the market economy
and the other is the subsistence economy. Both the economies exist side by
side. In and around the city, there is a market economy which is well
developed. Ultra modern facilities of life are available here. But in rural
areas the economy is primitive, backward and agriculture, oriented. Similarly,
industrial sector uses capital intensive techniques and produce variety of
capital goods. The rural sector produces commodities mainly with traditional
techniques. The standard of living of the people living in market economy is
high but that of their brothers living in subsistence sector is low. The
dualistic nature of the economy is not conductive to healthy economic progress.
5.
Under-Utilization of Natural Resources
An important characteristics of the
developing countries is that their natural resources either remain un-utilized
or under-utilized or mis-utilized. Most of the countries are rich in resources
but they remain un-utilized or under-utilized due to lack of capital, primitive
techniques of production, limited size of the market and sluggish nature of the
people.
6. High
Rates of Population Growth
Almost all the developing countries are
having a high population growth rate and a declining death rate. The
development made with low per capital incomes and low rates of capital
formation here is swallowed up by increased population. As a result there is no
or very slow improvement in the living standards of the people. In Pakistan the
rate of increase in population is estimated about 2.77% per annum. This high
growth rate is offsetting all achievements of developments.
7.
Unemployment
Another notable feature of developing countries
is vast unemployment and disguised unemployment both in the rural and in the
urban areas. It is estimated at 31% of the labour force in LDCs. The
unemployment is increasing with the spread of education and urbanization.
8. Low
Level of Productivity
In developing countries people are
economically backward. The main causes of backwardness are low labour
efficiency, immobility of labour due to joint family system, cultural and
pshychological factors leading to low level of productivity.
9.
Deficiency of Capital
Deficiency of capital is another common sign
in all the developing countries of the word. The capital deficiency is mainly
due to
(1) low per capital income
(2) low rate of saving
(3) low rate of investment
(4) Inequalities of wealth
(5) adoption of consumption pattern of advanced
countries
(6) Higher level expenditure on consumption etc.
10.
Backward State of Technology
All the developing countries are in the
backward state of technology. The technological backwardness is due to
(1) higher cost of production despite low money
wages
(2) Deficiency of Capital
(3) Predominance of unskilled and untrained
workers
(4) Dualism
(5) Misallocation of resources etc
These are the major hurdles in the spread of
techniques in the LDCs.
11.
Dependence on Export of Primary Products
The LDCs are still relying on the 19th century
pattern of external trade. They are mainly producing and exporting primary
commodities to the developed countries and importing finished goods and
machinery from them.
12.
Influence of Feudal Lords
In Pakistan, like many other developing
countries, the poor are under the hard grip of feudal lords and tribal heads.
It is in the interest of the feudal lords that the poor should remain poor.
Q.2.
Describe the natural resources of Pakistan?
Introduction
Resources are defined as a means of meeting
a need, particularly an economic or social need, of the people. The term
usually refers to natural resources like land, water, air. Natural resources
are largely unchanged materials of the land that are valuable to people and
used in variety of ways.
Pakistan is rich in natural resources. It has
mountains, plains, deserts, fertile soils, rivers and oceans. Natural Resources
are very important for the development and prosperity of a country. The
important thing is to utilize them for the welfare of the human beings and
development of the country economically because the progress of a country
totally depends upon the utilization of the available resources. The important
natural resources are described as under:
1. Soil
The Soil of Pakistan belongs to dry group
having high calcium carbonate and content and deficient in organic matter.
These vary in colour from reddish brown in the north to red or gray in the
south. These soils are generally fertile due to process of formation. The newly
deposited alluvium near the river is called Khaddar and mostly consists of
sand. The old alluvium of the bar uplands, called Bangar, consists of finer
particles - loams. At the foot of the mountains the soil is sandy and generally
becomes finer towards the plains where Khankah, limestone concentration, is
occasionally found. The soils of the Thal and the Thar deserts and of
Balochistan are wind-blown. In southern Potwar a thin layer of residual soil
covering is found.
Soil is defined as that part of the
unconsolidated material covering the surface of the earth which supports plant
growth. It has three major constituents. (1) Solid Particles (Salts, mineral
and organic matter), (2) air and (3) water. The type of soil formed is a
function of topography, climate vegetation and the parent rocks from which the
soil material is derived. Soil material transported and deposited by running
water is known as alluvium which that transported and deposited by winds form
aeolian soil. Soils formed in silt are termed residual. Soil forming process is
complex and continuous. As a result, soils vary in their chemical composition
colour, texture and organic content place to place.
2. Water
Water is basic need of life. Human beings,
animals and plants cannot live without water. Water is essential for sustaining
quality of life on earth. This finite commodity has a direct bearing on almost
all sectors of economy. In Pakistan its importance is more than ordinary due to
the agrarian nature of the economy. The share of agricultural sector in the
Gross Domestic Product (GDP) of Pakistan is about 25%. Since agriculture is the
major user of water, therefore sustainability of agriculture depends on the
timely and adequate availability of water. The increasing pressures of
population and industrialization have already placed greater demands on water,
with an ever increasing number and intensity of local and regional conflicts
over its availability and use. Historically, the high aridity index of the
country is adding further to the significance of water in development
activities in Pakistan.
Though, once a water-surplus country with huge
water-resources of the Indus River System, Pakistan is now a water-deficit
country. Surface water-resources of Pakistan are mainly based on the flows of
the Indus River and its tributaries. The Indus River has a total length of 2900
kilometres (Km) and the drainage-area is about 9,66,000 sq.km. Five major
tributaries joining its eastern side are Jhelum, Chenab, Ravi, Beas and Sutlej;
besides, three minor tributaries are the Soan, Harow, and Siran, which drain in
mountainous areas. The famous lakes of Pakistan are Haleji Lake, Hana Lake,
Keenjhar Lake, Manchhar Lake, Saiful Muluk Lake.
3.
Air/Winds
Air is very important for the existence of
life because all living beings respire through air. The air is composed of
nitrogen, oxygen and carbon dioxide etc. These are the base of existence of
ever form of life on earth. The oxygen in the air is essential for our life
whereas other gases are necessary for animal and plant life.
4.
Forests
Forests are extensive, continuous areas of
land dominated by trees. The forests of Pakistan reflect great physiographic,
climate and edaphic contrasts in the country. The desired level of forests is
20-30 percent of the total land of a country. In Pakistan only about 4.8
percent of the total area is forested which is very low.
Forests are important in many different ways.
From an ecological point of view, they help to maintain a balance in the
environment by checking pollution and protecting the soil from erosion by wind
or water and intercepting rainfall, particularly on sloping ground. By
preventing soil erosion, the trees on the slopes of hills also regulate the
supply of water to the reservoirs thereby reducing floods.
Decomposition of leaves helps in humus
formation, which maintains the fertility of the soil. This ensures food supply
to millions of people.
From a commercial and industrial point of view,
forests provide raw materials to various industries e.g. timber, pharmaceutical
paper. They also have recreational value, promote tourism and provide
employment in the forest department. The are many employment opportunities that
depend on the forests.
The type and distribution of forests are closely
linked to altitude. In areas above the snow line, there is hardly any
vegetation. Alpine forests grow just below the snow line. From 1000 to 4000
meters, coniferous forests are found. Below 1000 meters, only irrigated
plantations have good species of wood.
5.
Minerals and Power/Energy Resources
Minerals and power resources are the
foundation of economic development. They help in giving an initial push to the
raising of production in all sectors of the economy. Pakistan has a large
variety of minerals some of which have Bubatantial reserves and quite a few are
of high quality. Besides rock salt, coal, iron, ore, limestone, chromite,
gypsum, marble, copper, magnetite and uranium useful deposits of magnesite,
sulphur, barites, china clay, bauxite, antimony ore, bentonite, dolomite, fire
clay, fluorite, fuller's earth, phosphate rock, silica sand, soap stone and
molybdenum are found in the country development. Semi-autonomous corporations
under the Ministry of Petroleum and natural resources have been set up for the
purpose. These are the Pakistan Mineral Development Corporation (PMDC), the
Resource Development Corporation (RDC) and the Geological Survey of Pakistan
(GSP).
Pakistan has extensive energy resources,
including fairly sizable natural gas reserves, some proven oil reserves, coal
and a large hydropower potential. However, the exploitation of energy resources
has been slow due to a shortage of capital and domestic political constraints.
Domestic petroleum production totals only about half the country's oil needs,
and the need to import oil has contributed to Pakistan's trade deficits and
past shortages of foreign exchange. The current government has announced that
privatization in the oil and gas sector is a priority, as is the substitution
of indigenous gas for imported oil, especially in the production of power.
Pakistan is a world leader in the use of Compressed Natural Gas (CNG) for
personal automobiles.
Q.3.
Discuss the Importance of Agriculture in Economic Development.
Introduction
Pakistan is basically a farming community. About
70% of its population is living in rural areas and nearly 50% of them engaged
in farming, livestock and agro-based industries. However, Agriculture sector
plays a vital role in the economic development of a country. It is confirmed
and supported by the following facts.
1.
Determination of GDP Growth Rate
The GDP growth rate in Pakistan is mainly
dependent upon the growth rate in agriculture sector. For example, the GDP
growth rate increased from 4.5% in 1993-94 to 5.2% in 1995-96 mainly due to
increase in the production of cotton, rice and wheat in the year 1995-96. It
came down to 3.1% in 1996-97 due to fall in the production of cotton, wheat and
sugarcane.
2.
Agriculture Development Essential to Curtail Inflation
If the rate of growth in agriculture sector
is low, it brings shortage of food, vegetable and other essential raw materials
in the country. The prices of the essential goods go up. The slow rate or fall
in the production of agriculture sector generates inflationary pressure and
creates bottlenecks in the economic development of the country.
3. Major
Component of GDP
Agriculture sector is the single largest
component of GDP in Pakistan. Its contribution is 25% to Pakistan's GDP. The
progress of agriculture sector provides a sound base for economic development
and is considered one of the preconditions for take off or self sustained
growth.
4.
Providing Labour Force to Industry
In most of the developing countries (including
Pakistan) agriculture is the main source of providing man power for various
sectors of economy. In Pakistan, 50% of labour force is employed in agriculture
sector. With the improved growth in the agriculture sector due to
mechanization, the surplus labour force can be easily absorbed in the small and
large scale industries. The provision of new employment both in the
agricultural industrial and other sectors can increase the income of the
workers and help them to get out of low income equilibrium.
5. Foreign Exchange Earner
The agriculture sector is the main source of
foreign exchange earnings in Pakistan. The export of cotton, cotton based
products, rice etc fetch about 65% of our total export earnings. This helps in
the import of capital machinery, equipment, technical know how etc which are
essential inputs for development. The availability for foreign exchange not
only helps in the industrialization programme but also improves the balance of
payments.
6. Meets
food requirements
Pakistan's population is growing at an
alarming rate of 2.77% annually. The agriculture sector is successfully meeting
the food requirements of over 13 crore persons in Pakistan. Had there been no
green revolution in agriculture sector during sixties and seventies, we would
have spent the major portion of foreign exchange earned on the food import. The
economic development would have also been retarded due to low capital
formation.
7.
Support to Industries
The improved growth in the agricultural
sector provides raw material to manufacturing industries. The production of
cotton, jute, sugarcane, fruits etc enable the cotton, jute, sugarcane fruit
processing and other agro based industries to get material from within the
country and expand production. The industries not only meet the domestic
requirements, of cloth, jute bags etc but also earn foreign exchange by
exporting them.
8.
Expanded Industrial Market
The expanding and progressive sector brings
prosperity to the agriculturists. The increase in the income of formers is
spent on the purchase of industrial output such as clothes, motorcycles, cars,
fans etc. The improvement in the agriculture sector thus provides on outlet for
the products of the expanding industries.
9.
Marketable Surplus
When the agriculture sector is expanded on
scientific lines, it yields handsome marketable surplus. The surplus which may
be cotton, jute, wheat, sugar, silk, fish, timber etc. can help to pay the
import of industrial raw materials, capital equipments and technology. This
helps in bringing about rapid economic development.
10.
Pshychological Conditions
The modernization and expansion of
agriculture sector brings progressive outlook and new motivations to the
persons concerned. The new values are essential for rapid economic development
of the country.
Summing up, agriculture sector in Pakistan
contributes around 25% to Pakistan's GDP and engages about half of the labour
force. It is the largest source of (about 64%) foreign exchange earnings and
meets raw material needs of the major industries of the country. It economic
development is to be accelerated and stabilized, then the development of
agricultural sector is very essential. It must receive top priority in economic
planning of the country.
Q.4. Give
a brief account on major industries of Pakistan
A brief introduction about the major/large scale
industries of Pakistan is given along the following lines.
1.
Textile Industry
The textile industry is the largest industry
of Pakistan. At the time of partition, Pakistan received only 17 textile units
in its share. The production of textile was very low and a large quantity of
textile had to be imported to meet the domestic, requirements. Now, Pakistan is
a prominent country for the production of textile. The textile industry
accounts for 17.3% of value added, 32.2% of industrial employment and 60% of
total exports. There were 354 mills operating in the textile industry in
2001-02. The installed capacity of spindles was 8841 thousand and installed
capacity of looms was 10 thousand in the same year. The production of cloth was
558 million square meters by the organized mills sector. Various steps have
been taken by the Government for the growth of the textile industry e.g. the
provision of incentives, freedom to acquire technical assistance from abroad,
directly financing institutions and improvements in management and labour
efficiency etc.
2.
Vegetable Ghee and Cooking Oil Industry
At the time of independence oil industry was
very poor. Now there are 150 vegetable ghee and cooking oil factories in
Pakistan. Out of these 26 are in the public sector with an installed capacity
of 500 thousand tonnes of ghee and cooking oil. Total production of ghee and
cooking oil was 774 thousand tonnes in 2001-02. A large quantity of cooking oil
is imported to meet the domestic needs. The decline in the production of
vegetable ghee is due to lower scale turnover and operational difficulties
& closing down of two units in N.W.F.P.
3. Sugar
Industry
In 1947, there were only 2 sugar factories
in Pakistan, but at present there are 77 sugar factories in the industry.
During the year 2001-02 total production of sugar was 3247 thousand tonnes.
Revolutionary steps are required to expand the working capacity of this
industry, which must be expanded and facilities should be provided to farmers
for the production of better crops.
4.
Fertilizer Industry
There are 10 fertilizer units (6 in the
public sector and 4 in the private sector) in the country, having an installed
capacity of 42,98,000 N. Tonnes (16,74,000 N. Tonnes in the public sector and
26,24,000 N. Tonnes is the private sector). Total production of fertilizers in
2001-02 was 5012 thousand tonnes. The low production was caused, by operational
difficulties, decline in working hours and power failure/load shedding. A
number of concessions are provided for the growth of this industry.
5. Cement
Industry
At present 24 cement factories are operating
in the country, out of these 4 factories are in public sector and 20 are in
private sector. The installed capacity of cement is 16,300 thousand tonnes out
of which 9935 thousand tonnes of cement was produced in 2001-02. This industry
has been allowed duty free import of plant and machinery.
6.
Chemical Industry
There are 12 chemical factories in the
country producing, soda ash, sulphuric acid, caustic soda, chlorine gas and
other chemicals. The contribution of the chemical industry towards GNP is only
3%. This industry is not fulfilling domestic requirements, so a large amount of
foreign exchange is spent on the import of different chemicals every year.
7. Jute
Industry
At the time of independence there was not a
single jute factory in Pakistan. By the cooperation of PIDC, 32 factories were
setup in East Pakistan and one in West Pakistan by the time of separation of
East Pakistan in 1971. At present there are 12 Jute mills in the country. Total
production of Jute goods was 81.7 thousand tonnes during 2001-02. Now a large
quantity of Raw Jute is imported from China and Bangladesh every year to meet
the domestic requirement.
8.
Engineering Goods Industry
The engineering goods and capital goods produced
domestically are very helpful for economic development of a country. This
industry was given importance in the 3rd five year plan. Now we have 4 heavy
engineering industries. There are
(1) Heavy Mechanical Complex, Texila
(2) Heavy Foundry Project, Taxila
(3) Pakistan Machine Tools Factory, Landhi
(4) Pakistan Steel Mills, Karachi.
All these are in the public sector. There are
also a number of light and medium engineering goods industries producing a lot
of items.
9. Ship
Building Industry
Ships are constructed at Karachi. A number
of small and large ships are made by Karachi yard and Engineering works. This
factory was establised by PIDC. Now Pakistan is selling ships and boats abroad.
In all the five year plans, this industry is given much importance.
10.
Woolen and Worsted Textile Industry
There are 16 woolen mills in Pakistan. These
are located at Karachi, Nowshera, Lawrencepur, Quaidabad and Hamai. This
industry is not only meeting the worsted and woolen yam requirements of the
country, but it is also exporting a large quantity of worsted cloth and carpets
to foreign countries.
11.
Cigarette Industry
At present 22 factories are producing cigarettes
and Biri. Our country is self sufficient in the production of cigarettes. The
raw tobacco used in the manufacturing of cigarettes is produced domestically.
During the year 2001-02, 55,318 million cigarettes were produced in the country.
Chapter 7 - Economic
Progress of Pakistan
* History of Economic Planning in Pakistan
* Importance of Economic Planning in Pakistan
* Effective Planning in Pakistan
* Colombo Plan (1951-57)
________________________________
Q.1 Give
a brief account on history of Economic Planning in Pakistan.
History of Economic Planning in Pakistan
ational economic planning is a technical job
and requires trained personnel to carry it out. The various types of decisions
involved in planning are partly political but mainly they are technical. A plan
when it is prepared requires a section or an authority to implement it as a
legally enforceable document. On the other hand, it requires administrative
machinery for implementation, supervision and evaluation of its results. The
function of planning is usually entrusted to a specialized body like planning
board or a planning committee or a planning commission. It is usually attached
10 one of the national ministry, or it may have a separate ministry of its own.
After independence in 1947, the economy of
Pakistan was very poor. The neighbour country India did not want Pakistan to be
economically stable and strong. But the Government of Pakistan took up the job
of establishing the institution of planning in the country. A development board
was set up in 1948 to coordinate the growth and development among different run
by the government. Meanwhile, a planning advisory board was established. The
purpose of setting up this board was to advise and assist the development board
in the process of planning.
Pakistan's economic development planning began
in 1948. The development board and planning advisory board jointly started the
process of planning in Pakistan. A six year development plan (1951-57) was
prepared on the recommendations of Colombo Consultation Committee. The plan
envisaged a total expenditure of Rs. 2600 million. But the initial effort was
unsystematic, partly because of inadequate staffing. In 1953, the government
replaced the development board with a new autonomous body called the planning
board. The first five year plan (1955-60) was prepared by this board and was
released in 1957. It was the beginning of systematic planning in Pakistan. In
practice, this plan was not implemented, however, mainly because political
instability led to a neglect of economic policy, but in 1958 the government
renewed its commitment to planning by establishing the Planning Commission.
The Second Five Year Plan (1960-65) surpassed
its major goals when all sectors showed substantial growth. The plan encouraged
private entrepreneurs to participate in those activities in which a great deal
of profit could be made, while the government acted in those sectors of the
economy where private business was reluctant to operate. This mix of private
enterprise and social responsibility was hailed as a model that other
developing countries could follow. Pakistan's success, however, partially
depended on generous infusions of foreign aid, particularly from the United
States. After the 1965 Indo-Pakistani War over Kashmir, the level of foreign
assistance declined. More resources than had been intended also were diverted
to defense. As a result, the Third Five-Year Plan (1965-70), designed along the
lines of its immediate predecessor, produced only modest growth.
When the government of Zulfiqar Ali Bhutto came
to power in 1971, planning was virtually bypassed. The Fourth Five-Year Plan
(1970-75) was abandoned as East Pakistan became independent Bangladesh. Under
Bhutto, only annual plans were prepared, and they were largely ignored.
The Zia government accorded more importance to
planning. The fifth Five-Year Plan (1978-83) was an attempt to stabilize the
economy and improve the standard of living of the poorest segment of the
population. Increased defence expenditures and a flood of refugees to Pakistan
after the Soviet invasion of Afghanistan in December 1979, as well as the sharp
increase in International oil prices in 1979-80, drew resources away from planned
investments. Never the less, some of the plan's goals were attained. Many of
the controls on industry were liberalized or abolished, the balance of payments
deficit was kept under control, and Pakistan became self-sufficient in all
basic foodstuffs with the exception of edible oils. Yet the plan failed to
stimulate substantial private industrial investment and to raise significantly
the expenditure on rural infrastructure development.
The Sixth Five-Year Plan (1983-88) represented a
significant shift toward the private sector. It was designed to tackle some of
the major problems of the economy; low investment and savings ratios; low
agricultural productivity; heavy reliance on imported energy; and low spending
on health and education. The economy grew at the targeted average of 6.5
percent during the plan period and would have exceeded the target if it had not
been for severe droughts in 1986 and 1987.
The Seventh Five-Year Plan (1988-93) provided
for total public-sector spending of Rs. 350 billion. Of this total, 38 percent
was designated for energy, 18 percent for transportation and communications, 9
percent for water, 8 percent for physical infrastructure and housing, 7 percent
for education, 5 percent industry and minerals, 4 percent for health, and 11
percent for other sectors. The plan gave much greater emphasis than before to
private investment in all sector of the economy. Total planned private
investment was Rs. 292 billion, and the private to public ratio of investment
was expected to rise from 42:58 in fiscal year 1988 to 48:52 in fiscal year
1993. It was also intended that public-sector corporations finance most of
their own investment programs through profits and borrowing.
In August 1991, the government established a
working group on private investment for the Eight Five-Year Plan (1993-98).
This group, which included leading industrialists, Presidents of chambers of
commerce and senior civil servants, submitted its report in late 1992. However,
in early 1994, the eighth plan had not yet been announced, mainly because the
successive changes of government in 1993 forced ministers to focus on short
terms issues. Instead, economic policy for fiscal year 1994 was being guided by
an annual plan
Q.2. Discuss the importance of Economic Planning in Pakistan.
Introduction
There is no precise definition of economic
planning which is acceptable to all economists and political thinkers. The idea
under-lying planning is a conscious and deliberate use of resources of a
community with a view to achieve certain targets of production for the overall
development of the economy. As the targets of production and development are
different in different economies, so the definition of economic planning is
different for all economists.
Prof. H.D. Dickinson defines economic planning
as
The making of major economic decisions, what and how mush is to be
produced and to whom it is to be allocated by the conscious decision of a
determinate authority, on the basis of a comprehensive survey of the economic
system as a whole.
In developing countries, planning is considered
an essential mean of guiding and accelerating their development. The need for
planning arises because the market mechanism does not function well and
efficiently in underdeveloped nations. The problems of what to produce, how to
produce, for whom to produce and how to produce are not properly solved by
price mechanism. There is generally inefficient allocation of resources among
its many alternative uses. In addition to this, the spill over benefits and costs
(benefits obtained or cost imposed without compensation by third parties from
the production of other parties) are not taken into consideration. There is
also lack of information and rapid changes in the economy. This leads to
excessive uncertainties about the economic events in the future. Considering
all these conditions, it is increasingly felt that price mechanism cannot be
fully relied upon to maximize growth in the economy. The developing nations
must adopt development planning to overcome poverty. In developing countries of
the world like Pakistan, there is a strong and powerful swing towards planning.
The importance of economic planning can be looked from these perspective.
1. Decisions of the Planning Authority are Superior
The planning authority has a better insight into
the economic problems of the country. It can mobilize and utilize the available
resources in the best interest of its citizens.
2. Coordinated Programme
In a country there are millions of persons who
are engaged in economic activities for earning profit. The decisions taken by
some of most of them may be short sighted, irrational, self frustrating and
socially disastrous. If machinery is created to coordinate the working of the
businessmen, the economy can be set on the right lines and the country can
progress at the maximum possible rate of growth.
3. Eliminating Business Fluctuations
All the market economies of the world have faced
and are passing through various phases of trade cycle. The period of prosperity
is followed by a period of low activity. Planning has proved to be a powerful
instrument in eliminating business fluctuations.
4. Reducing Economic Inequalities
In the capitalist countries, the gap between the
rich and the poor is widening. This has created social bitterness and heart
burning among the have not. Planning has proved to be an effective weapon in
reducing the shocking inequalities in income.
5. Provision of Job Opportunities
With the aid of planning, the resources of
country are utilized to the maximum. All the able bodied persons are gainfully
employed. There is also security of income, tenure and employment.
6. Elimination of Wasteful Competition
Planning is also advocated on the ground that it
eliminates wasteful competition among the produces on advertisment,
salesmanship etc. There is also no duplication of staff and machinery as it is
the market economy.
7. Proper Distribution of Resources
In the market economy, the resources of the
country are utilized for the production of only those commodities which yield
more profits. The items may be cream, powder, lipstick, fridge, car, cloth etc.
In a planned economy, however, will be proper distribution of resources,
between the production of essential and non-essential goods.
8. Prevents Artificial Shortages
In an unplanned economy, the industrialists and
businessmen withhold the supply of goods and create artificial scarcity with a
view to making profits. Planning discourages such malpractices and through
planned production and proper supply of goods, the prices of the commodities
are not allowed to fluctuate. The formation of trusts, cartels, patents, price
agreement, market sharing etc is completely banned.
9. Keeping down the Social Costs
In a market economy, the social costs which
normally take the form of industrial diseases, industrial accidents, smoke
atmosphere, overcrowding, cyclical unemployment etc. are passed on to the
society as a whole by the capitalists. By planning, it is possible to eliminate
or keep down these social costs by taking over the industries and extending the
range of public ownership into various sectors of economy.
10. Creating Favourable Terms of Trade
If the terms of trade are persistently
unfavourable, it adversely affects the rate of economic growth of the country.
The state, through planning can control the volume and direction of foreign
trade, so that the terms of trade remain favourable and the country moves
rapidly on the path of economic development.
11. Making Major Economic Changes
In a free enterprise economy the market
mechanism fails to create major economic changes such as industrial revolution,
rationalization movement in the country. The government measures facilitate,
stimulate, guide and control the means of production through planning.
12. High Rate of Capital Accumulation
As planning makes optimum allocation of a
country's resources, it can, therefore, secure for greater rate of capital
accumulation than is possible in a market economy.
However, Pakistan is an under developed country
and economic planning is necessary to boosts its resources. This economic
planning should be long-term because annual economic development plans cannot
offer satisfactory results. That's the period of development plans is usually
kept five years. All developments plans of Pakistan are of five years. Except
that twenty and fifteen years perspective plans were also made
Q.3. Discuss the factors hindering Effective Planning in Pakistan
Introduction
Pakistan, like other less developed countries,
is caught up in the vicious circle of poverty. Since Partition, the Government
of Pakistan is anxious to raise the standard of living of the people hut it has
not yet been able to come out of the boggy of poverty. On the other side, the
developed countries are growing at a fast speed as they have a set of
favourable conditions for growth. The gap between the developed and the
developing countries is widening instead of narrowing. In order to overcome the
shortcomings of market mechanism and to push up the tempo of development, the
Government of Pakistan has drawn up eight five years plans. Some of the plans
did succeed in raising industrial and agriculture production but the overall
performance of the plans is discouraging. The main factors which have inhibited
partially or wholly effective planning in Pakistan are as follows:
1. Lack of Basic Data
In order to draw a comprehensive and realistic
plan, the accurate statistical information about the existing conditions of the
economy should be available to the planners. In Pakistan, the date on natural,
human and financial resources provided to the planning machinery are mostly
inaccurate and unreliable. If the date are obsolete or continue wide margins or
error, the objectives of the plans would not be achieved and the plan ends in
failure.
2. Appointment of Non-Technical Persons
Another important factor standing in the way of
effective planning in Pakistan is the appointment of non-technical persons in
drawing up and execution of the plans. In the entire history of the Planning
Commission, (except for ten years) of Pakistan, the Planning Commission has
been headed by a senior member of the civil service, rather than by a
professional economist.
3. Lack of Public Co-operation
Lack of co-operation and mistrust of the
Government has remained an important hurdle to effective planning in Pakistan.
The Planning Machinery has not been able to enlist the co-operation, support
and enthusiasm of the people for the implementation of the plans.
4. Political Instability
Another major bottleneck to effective planning
is the political instability in Pakistan. The rapid change over of the
government set up, has led to unplanned, haphazard economic growth. The
uncertainties of the election results have hindered, and slowed down the rate
of economic development in the country and have made the plans mostly
ineffective.
5. Role of Foreign Assistance
Pakistan has been relying on foreign aid for
quickening the tempo of economic development since the first day of economic
planning in Pakistan. The loan giving countries do not finance the project of
the developing countries for philantrophic motive. They have their political
and economic interests. So long the interest between the aid giving countries
and the aid receiving countries do not conflict, the aid is given. As and when
the interests of the two clashes, the aid is immediately stopped or reduced
Pakistan aid has been curtailed many a times in the past and the achievement of
the plans fell short of expectations.
6. Natural Calamities
Agriculture is the backbone of our country. It
now contributes 25% of GDP accounts for 45% of foreign exchange earning and
engages 50% of the labour force. If in any year or years, the rain is untimely,
weather unfavourable or locust storm attacks the standing crop, the
agricultural productions falls short of the target. Export of raw material and
manufactured goods decline. Expenditure on the import of food-grain increases.
The sectorial allocations in the plan then have to be revised which upsets the
whole programme of planning.
7. Dualism
Dualism is another important constraint on the
effective planning in Pakistan. The difference in social customs, difference of
technology and a gap in the level of per capital income between the four
provinces of the country, have stood in the way of effective planning in
Pakistan.
8. Ambitious Plan
If we look at the objectives of all the Eight
Five Year Plans, we will find them too ambitious but they are not properly
fetched in time. When the objectives of plans are partially achieved , it
create discontentment among the people and reduce the usefulness of the
development plans.
Q.4. Write a brief note on Colombo Plan (1951-1957)
Colombo Plan (1951-1957)
In January, 1950 a meeting of the common wealth
ministers was held at Colombo. In this meeting a common wealth consultative
committee was set up and it was decided that common wealth countries would
formulate their development plan for six years. In response to the decision,
national plans were prepared by Pakistan, Ceylon, Malaysia, India, Singapore,
North Boronoes and Saranak. These plans were integrated in Colombo Plan. This
plan covered a period of six years from 1st July 1951 to 30th June 1957. It was
estimated that Rs. 2,600 million would be spent on development programmes of
Pakistan during this plan period, 32% of this was to be incurred on
agriculture, 20% on transport and communication, 13% on industry, 18% on fuel
and energy and remaining 11% on social welfare. It was also estimated that Rs.
1,700 million would be provided from internal resources and Rs. 900 million
from external resources.
To implement the plan, machinery was set up in
the form of economic council a planning commission and various sub-commissions.
In April, 1951 a two year priority programme was formulated. The main objective
of this plan was to increase the rate of development in various sectors. Rs.
50.5 crore were sent under this programme. In August 1953 the programmed of
this plan were evaluated and total expenditure was increased from Rs. 2,600
million to Rs. 3,800 million. By the beginning of the year 1956, the cost had
increased to Rs. 564 crore. The expenditure increased due to the introduction
of village aid programme, establishment of P.I.D.C., rapid development of hydro
electric power, transport and communication.
Inspite of the short comings of the Colombo
Plan, development occured during this plan period. According to the statistics
collected by the planning board, industry made remarkable progress, though
agriculture remained relatively neglected. The index of industrial production
rose from 100 in 1950 to 285 in 1954. P.I.D.C. was established in 1952 and
various projects were started by this corporation. The total power generating
capacity rose to 1,02,000 kilowatts in 1954-55. So we may come to the
conclusion that Colombo Plan has great importance in the earlier efforts of
development planning in Pakistan.
Chapter 8 - The Emergence
of Pakistan
* Radcliff's Award (August 16, 1947)
* Indian Princely States
* Initial Difficulties of Pakistan
* Indus Basin Water Dispute
Q.1.
Examine critically the Radcliff's Award with special reference to Punjab.
Radcliff's Award (August 16, 1947)
The Indian Independence Act, 1947, provided
among the provisions the appointment of two Boundary Commissions for the
division of Punjab and Bengal between Pakistan and India. Each boundary
commission was to consist of an equal number of representatives of India and
Pakistan and of one or more impartial members. Accordingly, Sir Cyril Radcliff
was appointed as the chairman of both boundary commissions who would have the
poor to make the Award. The members of the Punjab Boundary Commission were Din
Mohammad and Mohammad Munir on behalf of Pakistan, and Mehar Chand Mahajan and
Tej Singh on behalf of India. The members of the Bengal Boundary Commission
were Abu Saleh Mohammad Akram and S.A. Rahman on behalf of Pakistan and
C.C.Biswas and B.K.Mukherjee on behalf of India. All of them were High Court
Judges.
The members of the commission had acute
differences of opinion regarding the setting up of the boundaries. It was then
mutually agreed that in case of conflict the chairman should give his verdict.
Here again the Muslim League was made to play a losers game. Radcliff gave his
verdict in favor of India and against the interest of Pakistan. In consultation
with Mountbatten the partial arbitrator sliced away further areas from Pakistan
and handed them over to the Hindus. As for an illustration, in Gurdaspur
District of Punjab, the distribution of population was as follows (1941 Census
Report):
* Hindus 21.2%
* Sikhs 19.2%
* Muslims 51.1%
* Indian Christians 4.4%
* Scheduled Castes (Non-Hindus) 4.0%
In particular in the Tehsil of Batala of
Gurdaspur District, the Muslim population was 70% and their boundaries were
contiguous to that of Pakistan. The Christian and the Scheduled Caste people of
the District also expressed themselves in favor of Pakistan. But the expressed
wish of the people was turned down; the inherent right of majority was denied;
and Radcliff robbed the Muslim homeland of these fertile regions and handed
them over to India.
Mr. Din Mohammad, one of Pakistan's
representatives on Boundary Commission stated before the West Pakistan High
Court on 24th April, 1958, that Sir Cyril Radcliff, Chairmanof the Boundary
Commission, had awarded Ferozpur, Ferozpur Head-works and some other areas to
West Punjab, but consequently that Award was altered. This was later confirmed
by another member of the Boundary Commission, Chief Justice Mohammad Munir in
the Course of a speech on 22nd April, 1960, he said
I was told by Radcliff in the most unequivocal
terms that three Tehsils of Ferozpur, probably, Zira and Fazika, were coming to
Pakistan and that it was unnecessary for me to discuss this part of the case
with him.
In Bengal, by for the most important question
was related to the future of the great city of Calcutta. It was the capital of
the province, its only major port, and its centre of industry, commerce,
communication and education. In the city of Calcutta itself, Muslims formed
only a quarter of the population, but the hinterland, on which the life of
Calcutta as a city and port depended and of which it formed an integral part,
was a Muslim majority areas. But Radcliff assigned Calcutta to India, and along
with Calcutta, he also assigned to India the whole of the Muslim majority
district of Murshidabad and the greater part of the Muslim majority district of
India. Nearly 6,000 square miles of territory with a population of 3.5 million
Muslims that had been provisionally assigned to East Bengal were severed from
it and transferred to West Bengal.
The result was disastrous. The major part of the
irrigated areas went to Pakistan, but the headwords of some of the largest
canals were left with India. Similarly the award of Gurdaspur District to India
was most unkind. The basic unit in the partition was the district and,
according to 1941 census, Gurdaspur, was a Muslim-majority district. Had the
district been awarded to Pakistan, there would have been to Kashmir dispute. On
30 October, 1947, Mr. Jinnah felt so pained that he said
We have been the victims of a deep-laid and
well-planned conspiracy, executed with utter disregard of the elementary
principles of honesty, chivalry and honor.
Q.2. Write an essay on the accession of the
Indian Princely States.
The Accession of Indian Princely States
The Indian states, numbering 562, comprised
roughly a third of India's territory and a quarter of the population. They were
outside the administrative set-up of British India and were ruled by Indian
princes who had accepted the United Kingdom as a paramount power. Most of them
were small and exercised limited powers of jurisdictions, but there were 140
fully empowered states. The largest, such as Hyderabad, Meysore and Kashmir,
were in extent of territory and population, comparable with british Indian
provinces. At the time of India independence, these princely states were given
the option to accede either to India or to Pakistan or to remain independent.
All the states amicably acceded either to India or Pakistan. However, the
future of three princely states (Hyderabad, Junagadh and Kashmir) remained
undecided and created conflict between India and Pakistan.
(a) The
Recalcitrance of Hyderabad
Hyderabad was the most important state of
India. It had an area of 82,000 square miles, and a population of 16,000,000.
Its annual revenue were Rs. 260 million, and it had its own currency and
stamps. The majority of its people were Hindus, but its ruler, the Nizam was a
Muslim. By virtue of its size, resources, importance and prestige. Hyderabad
felt entitled to the status of an independent sovereign state. On the
announcement of the June 3 plan the Nizam declared that he would not accede to
India or Pakistan. He hoped to secure Dominion Status for his state, and sent a
delegation to the Viceroy on July 11, 1947. Mountbatten told the delegation
that the British Government would not agree to Dominion Status for Hyderabad.
Instead, he pressed Hyderabad to accede to India. This, however was not
acceptable to the Nizam. When the delegation hinted that if India pressed the
Nizam too hard he might consider joining Pakistan Mountbatten replied. There
was no doubt that Nizam was legally entitled to do so, but the mechanical
difficulty presented by the facts of geography was very real. Without implying
any king of threat, he foresaw disastrous results to the State in five or ten
years if his advice were not taken. Lord Mountbatten left India on June 21,
1948, without having achieved his ambition of securing Hyderabad's accession.
The pressure against Hyderabad increased in intensity. An economic blockade was
imposed. Military preparation was begun. Nehru was reported to have said,
"When we consider it necessary we will state military operations against
Hyderabad".
On August 24, 1948, Hyderabad filed a complaint
before the Security Council of the UN. But before the Security Council could
arrange a hearing, India forced a military decision on Hyderabad. After a brief
resistance, the Hyderabad army surrendered on September 17, 1948.
(b) The
Junagadh Affair
Junagadh was a small maritime state, 300
miles down the coast from Karachi. It had an area of 3,337 square miles, and a
population of about 7,00,000. The majority of its population was Hindu and the
ruler was a Muslim. On September 15, 1947, this State acceded to Pakistan.
"Nothing was wrong in the Accession", as Sir Francis Observed; but
India refused to acknowledge it and claimed the state by inheritance. A few
weeks later India laid violent hands on this State "to force it to accede
to India. Its warship lay off the coast under the pretext of combined
operations exercises, its troops stood on the border of the State". On
November 7, 1947 an Azad Fauj, or liberation army, of 20,000 men with armored
cars and other modem weapons entered Junagadh. The Azad Fauj consisted largely
of trained military personnel organized and equipped by order of the Government
of India. Two days later control over the entire state was assumed by India.
Pakistan at that time was in no position to defend Junagadh. Her armed forces
were in the process of organization. The array was faced with innumerable
problems arising, from refugee movements. There was only the nucleus of a navy
and an air force. A complaint lodged by Pakistan with the Security Council of
the UN is still pending.
c)
Conflict in Kashmir
Kashmir or to give its full name, the state of
Jammu and Kashmir, is the northernmost part of the Indo-Pakistan sub continent.
Its area of 84,471 square miles was the biggest of any state in India. Its
International boundaries with Tibet, China, Afghanistan and but for a small
intervening strip with Russia gave it great strategic importance. The total
population of the state according to the 1941 census was about 40,00,000 of
whom 77 percent were Muslims. The Muslim were in a majority in every province
of the state; there was a 93 percent Muslim population in the Kashmir province,
61 percent in Jammu province, and almost 100 percent in the northern region of
Gilgit. The people of Kashmir wanted to accede to Pakistan but the ruler of
Kashmir was Maharaja Sir Hari Singh of Dogra Hindu dynasty. He wanted to align
with India. Thus on the eve of partition, there occured in Kashmir a clash of
interests between Hindu ruler and the democratic aspirations of 77 percent of
his devout Muslim subjects. The Maharaja Hari Singh miserably failed to
suppress the mass upsurge and ultimately approached the Indian Government for
help. The Indian Government lost no time in complying with their own heart's
desire, the Indian forces entered in Kashmir. The Maharaja signed an instrument
of accession to India on 26 October, 1947, in which action Sheikh Mohammad
Abdullah head of the Jammu and Kashmir National Conference who subsequently
became de facto Prime Minister, collaborated with the Maharaja. This created a
dispute between India and Pakistan a "Muslim population was fighting for
the State accession to Pakistan. Pakistan's Foreign Minister Zafarullah Khan
summed up the position as follows in 1948". Pakistan would have been
justified in sending her troops in October last, but she had not done so in the
hope that an amicable settlement would be arrived at.
India took the Kashmir issue to the United
Nations in January 1948. The Security Council, after hearing both India and
Pakistan's complaints, unanimously decided that the future of Kashmir should be
settled according to the wishes of its people. A plebiscite was to be held
under the supervision of the UN. India later on went back its promise and
refused to hold a plebiscite. Pakistan has repeatedly supported the UN
Resolution. Nothing however, has come of it so far due to the uncompromising
attitude of India
Q.3. Examine the problems faced by Pakistan just after the independence.
Introduction
The emergence of Pakistan, after a long and
arduous freedom movement, was infact a great victory of the democratic idea of
life. The Indian Muslims happily and valiantly laid down their lives and
properties to achieve a destination in which they saw the fulfillment of their
dreams of living an independent life free from Hindu and British dominance.
Quaid-e-Azam on 15th August, 1947 said
My thoughts are those valiant fighters in our cause who readily
sacrificed all they had, including their lives to make Pakistan possible.
Initial Difficulties of Pakistan
From its very inception, Pakistan faced a large number
of problems. Some of the initial difficulties were
1. Choice of Capital and Establishment of Government
The first problem that Pakistan had to face was
to choose a capital to form a Government and to establish a secretariat.
Karachi was chosen as the capital of Pakistan. Quaid-e-Azam took the office of
the Governor General, Liaquat Ali Khan was appointed as Prime Minister and a
Cabinet of experienced persons was selected. Arrangements were to be made to
bring the officials who had opted for Pakistan from Delhi to Karachi.
2. Unfair Boundary Distribution
A boundary commission was set up under a British
Chairman, Sir Cyril Redcliff. He misused his powers and handed over Muslims
majority areas like Gurdaspur, Ferozpur and Junagadh to India hence providing
them a gateway to Kashmir. Quaid-e-Azam called it an unjust,
incomprehensible and even perverse award.
3. The Massacre of Muslim Refugees in India
On the birth of Pakistan, Hindus and Sikhs
became more furious. In a planned move, Muslims properties were set on fire and
they were compelled to leave India for Pakistan with nothing but their lives.
Millions of refugees were killed before they reached Pakistan. Many migrants
were looted and had to be provided boarding immediately as they reached Pakistan.
4. Division of Military and Financial Assets
In order to embarrass Pakistan financially,
India did a lot of honesty in the matters of Pakistan which were concerned with
its benefits. Pakistan was promised to get Rs. 750 million but the Indian Government
refused to give. Pakistan received only 200 million. Pakistan also did not
receive the due share of the military assets. This dishonest attitude put
Pakistan into great difficulties.
5. Canal Water Dispute
Most of the rivers flowing in Pakistan have
their origin in India. In 1948, India stopped water supply to Pakistani canals
to damage the Pakistani agriculture. However on 9th September, 1960 on
agreement called Indus
Basin Treaty was signed between the two countries.
6. Kashmir Dispute
Kashmir dispute is the most important and
unsolved problem. Kashmir is the natural part of Pakistan because at the time
of partition 85% of the Kashmir's total population was Muslim. The Hindu Dogra
Rule, who was secretly with the Government of India, declared Kashmir as a part
of India. Pakistan has continuously insisted that Kashmir must get their right
of self determination but due to non-cooperation of India, Kashmir issue still
remain unsolved.
7. Constitutional Problem
The constituent assembly failed to frame a
constitution even in eight years. Lack of a permanent constitution created
chances of unscrupulous interference in democratic progress of Pakistan.
8. Annexation of Princely States
All Indian princely states were given the right
to link up with either of dominions. However, the fate of some states remained
undecided. The Muslim Nawab governing Junagadh favoured in acceding to
Pakistan. But Indian Government sent Army troops towards Junagadh and occupied
the State by force in November, 1947.
Hyderabad Deccan was the largest and richest
state ruled by Muslim leader Nizam who decided to remain independent. But
pressure tactics began to the applied by Indian Government and Mountbatten.
India attacked Hyderabad on 13th September 1948 and forcibly annexed this state
to India.
9. Economic Problems
When Pakistan came into existence, it mostly
consisted of economically backward and underdeveloped areas. The agricultural
system was obsolete and outdated which added to the economic backwardness of
the areas forming part of Pakistan. Before partition the Hindus, with the
blessings of the British Government, had acquired complete monopoly in trade
and commerce. The entire capital was in the hands of the Hindus. Unfortunately,
the banks and other financial institutions were located in Indian territory.
The major industries were also in those areas which were part of India. Besides
these factors the technical experts and labourers, who operated the industries,
were all Hindus because the Muslims extremely lagged behind in education and
financial capabilities. The inadequate system of transportation and
communication also made its adverse affect on economic development of the
country. The railway system and river transportation in East Pakistan was in
depleted condition. The roads were in shabby and irreparable condition. The
communication and transportation system in West Pakistan, comparatively, was in
better position. The power resources in the two wings were scarce and
negligible which were insufficient to meet the national requirement.
10. Administrative Problems
Pakistan came into being under the most
appalling conditions. The Government of Pakistan could not get enough time to
set up workable administrative machinery because of the great difficulties created
by Congress. The Indian Government adopted delaying tactics n transferring the
Government servants and official record which aggravated the situation.
Therefore the immediate task before the nation
was to establish a workable administrative and Government machinery to run the
affairs of the newly born state. The biggest administrative problem facing
Pakistan was the acute shortage of competent and experienced personnel in the
Central and Provincial Governments. Furthermore, there weren't enough chairs,
tables or even stationary and paper pins for administrative purposes. However,
Quaid-e-Azam paid his immediate attention towards setting up of administrative
machinery and took a number of steps to overcome the administrative problems of
the new state.
11. Constitutional Problem
At the time of establishment of Pakistan the
Government of India Act 1935 became the working constitution of Pakistan with
certain adaptions. But the need of a constitution framed by the elected
representatives of the people was necessary for free people. So the first
constituent assembly was formed and was given the task to frame the
constitution for the country. But the constituent assembly failed to frame a
constitution even in eight years. Lack of a permanent constitution created
chances of corrupt interference in democratic progress of Pakistan. On the
other hand, the constituent assembly conferred extra ordinary powers on
Governor General which afterwards led to future constitutional crisis.
12. Electricity Problem
Due to transfer of Muslim majority areas to
India and of unfair demarcation, electricity system of West Punjab was
disrupted, because all power stations were at Mundi, a predominantly Muslim
majority area, gifted to Bharat but Quaid-e-Azam said
If we are to exist as a nation, we will have to face the problems with
determination and force
Conclusion
Pakistan came into being as a free Muslim state
in quite unfavourable circumstances. It had no resources, it had to build up
its administrative machinery from a scratch. But Supreme efforts were made by
the Quaid-e-Azam and his colleagues to grapple with the situation. His golden
principles Unity, Faith andDiscipline gave way to Pakistan for a bright future of a strong
and well developed country. In his last message to the nation on 14th August
1948, he told the nation.
The foundation of your state has been laid and it is now for you to build
and build as quickly and as well as you can.
Q.4.
Discuss the Indus Basin Water Dispute
The Indus Basin Water Dispute
The Indus Basin Water dispute had its origin in
the partition of the Punjab. It broke into the open on April 1, 1848, when East
Punjab in India cut off the flow of canal waters to West Punjab in Pakistan.
Pakistan has fertile soil but a hot and dry
climate. The rainfall is scanty and undependable. Agriculture, the mainstay of
the economy, is dependent almost entirely upon irrigation by canals drawn from
the Indus and its five tributaries. The three western rivers - the Indus, the
Jhelum and the Chenab - flow into Pakistan from the State of Jammu and Kashmir
and three eastern rivers - the Ravi, the Beas and the Sutlej - enter Pakistan
from India. In a very sense the Indus river system is Pakistan's source of
life.
The sharing of the waters of the Indus system
has been a matter of dispute for many years between Pakistan and India and
later on it became an international issue, until a treaty governing the use of
the water of the Indus system of rivers, entitled "The Indus Water Treaty
1960" was signed on September 19 in Karachi by Jawaharlal Nehru (Prime
Minister of India) on behalf of India and by Field Marshal Mohammad Ayub Khan
(President of Pakistan) on behalf of Pakistan.
Signature of the Treaty marked the end of
critical and long standing dispute between India and Pakistan, and opened the
way to the peaceful use and development of water resources on which the
livelihood of some 50 million people in the two countries was dependent.
The treaty allocated the waters of the Western
Rivers - Indus, Jhelum and Chenab - for the use of Pakistan while the three
Eastern Rivers - Ravi, Beas and Sutlej - had been awarded exclusively to India.
Simultaneously with the signing of the Indus
Water Treaty, an international financial agreement was also executed in Karachi
by representative of Australia, Canada, Germany, New Zealand, Pakistan, the
United Kingdom and the United States and of the World Bank. This agreement
created an Indus Basin Development Fund of almost $900 million to finance the
construction of irrigation and other works in Pakistan.
Works
Program
The division of water provided for in the
Treaty necessities the construction of works to transfer water from the three
Western Rivers to meet the irrigation uses in Pakistan hitherto met by water
from the three Eastern Rivers. The effect of the transfer was eventually to
release the whole flow of the three Eastern Rivers for irrigation development
in India.
The system of canals and reservoirs that was
constructed provided further substantial irrigation development and developed
important hydro-electric potential, in both India and Pakistan. It also made a
much-needed contribution to soil reclamation and drainage in Pakistan, and
provided a measure of flood protection in both countries.
Works in
Pakistan
The following works were built in Pakistan.
1. A system of eight link canals nearly 400 miles in
total length, transfering water from the Western Rivers to areas formerly
irrigated by the Eastern Rivers. The total area to be thus irrigated became
about 5 million acres and total annual volume of water to be transfered became
14 million acre-feet, about equal to the entire flow of the Colarado River in
the United States.
2. Two earth-filled storage dams, one on the Jhelum
River (with a live reservoir capacity of 4.75 million acre-feet) and the other
on the Indus (with a live reservoir capacity of 4.2 million acre-feet). These
two reservoirs provided the water storage potential to meet on a firm basis the
irrigation supplies of the Pakistan canals during critical periods of
fluctuating short-flow supplies, and as well will make possible substantial new
irrigation development.
3. Power stations installed at the Jhelum Dam with a
capacity of more than 3,00,000 kilowatts.
4. Work done to integrate the former canal and river
system into the new inter-river link canals. These works included three
barrages to carry new canals across rivers, and the remodeling of five
existence barrage sand eight existing canals.
5. Tube-wells and drainage to overcome water-logging and
salinity in irrigated areas totaling 2.5 million acres. The number of
tube-wells installed was 2,500.
The general scheme of works was drawn up by an
Indus Basin Advisory Board set up by the Government of Pakistan, which in
addition to Pakistani, irrigation engineers, included representatives of
American and British engineering firms, and in consultation with the Water and
Power Development Authority of Pakistan (WAPDA)
Chapter 9 - Pakistani
Culture and Society
* Pakistani Culture
* Cultural Heritage of Pakistan
* Rural and Urban Societies
* National Integration
___________________________
Chapter 9 -
Pakistani Culture
Q.1. Define Culture and Describe the salient
features of Pakistani Culture.
Contents
[hide]
* 1 Definition of Culture
* 2 Pakistani Culture is an Islamic Culture
* 3 Salient Features of Pakistani Culture
* 4 Conclusion
Definition
of Culture
Culture may be defined as behaviour peculiar to human beings,
together with material objects used. Culture consists of language, ideas,
beliefs, customs, codes, institution, tools, techniques, works of arts,
ceremonies and so on.
E.B. Taylor defines culture as
the complex whole which include knowledge,
belief, art, morals, law, custom and any other capabilities and habits acquired
by man as a member of society.
According
to Allama Iqbal
Culture encompasses all the mental,
spiritual and physical activities of a nation. It includes teh basic beliefs
and faith, values and literature, art and architecture, music and mode of
dress, manners and customs prevalent in a given society.
Pakistani
Culture is an Islamic Culture
Pakistan is an ideological Islamic State.
Its very existence is due to Islam, so the Pakistani culture is primarily based
on the Islamic way of life. All other ingredients of culture are inspired by
Islam. Pakistani culture is highlighted by its grandeur, simplicity, firm
convictions and noble deeds and ideas.
Salient
Features of Pakistani Culture
The main characteristics of Pakistani
culture are as follows:
1.
Religious Uniformity
Pakistan came into existence to provide its
people a system of life based on Islam. The people, in spite of some
differences of languages, customs and traditions commonly follow one religion
of Islam. This is the religion, which is practiced by all people of Pakistan.
2.
Language
A number of languages are spoken in
Pakistan. Some of them are Punjabi, Sindhi, Pushto and Balochi. But Urdu is
spoken and understand in all parts of Pakistan. Being the official language, it
is the media of communication between all regions of Pakistan.
3.
Literature and Poetry
Literature is an important aspect of our
cultural life. Most of our poets reflect Islamic code and trend in their
poetry. They gave the message of love and brotherhood. Similarity of thought
amongst poets and writers of all regions is an important factor of our cultural
life.
4. Dress
and Diet
Dress is an important menifestation of
culture. The regional dresses of Pakistan under go changes in the light of
local traditions, economic condition, way of living and wealth in the region.
But in all Provinces people generally wear Shalwar Kameez.
5. Mixed
Culture
Pakistani culture is mixed culture although
majority of people are Muslims by birth and faith. But there is great influence
of Hindus and British culture on the present Pakistani society.
6. Male
Dominated Society
In Pakistani culture, the male member of the
family enjoys the key position. Family is headed by a male member and in most
cases, he is the sole source of income for other members of the family.
7. Arts
and Architecture
The iconoclasm of Islam has given a
characteristic form and pattern in the use of elegant designs, based on
geometric figures and floral forms borrowed from nature. The Shah Jahan Masjid,
Shalimar Garden, Badshahi Masjid, Shahi Qila and many such graceful buildings
are a living proof of the excellent Mughal architecture.
8.
Handicrafts
Embroidery, leather works, glazed pottery, wood
work, carpet making, metal crafts and ivory are the essential parts of our
culture. Pakistani craftsmen are considered as the best in their craftsmenship.
They are known for the high quality works which is very popular in foreign
countries.
9.
Recreational Activities - Sports
The recreational activities all over the
Pakistan are common. The games like Cricket, Hockey, Football, Kabaddi etc are
popular in every part of our country. These games reflect our cultural
identity.
10.
Education
Education contributes a great deal in developing
national character. Educational system plays a vital role in the formation of
Culture, Unity and Solidarity of a nation. It is therefore, important that the
entire syllabus right from the lower to higher level should be placed in
accordance with the ideology of Pakistan.
11.
Religious Festivals
Festivals play an important part of our
culture. Eid-ul-Fitr and Eid-ul-Azha are our two main religious festivals. They
are celebrated with great happiness throughout the country.
12.
Islamic Rituals and Religious Festivals
Islamic rituals and festivals play an
important part of our culture. The rituals and festivals are observed with
unusual enthusiasm. Obligatory prayers, fasts during the month of Ramadan and
the payment of Zakat prescribed by Islam are being observed almost everywhere.
Statistics reveal that Paksitanis attendance at Hajj is usually very high. The
enthusiasm with which Pakistani families celebrate religious festivals is a
inspirational spectacle. Eid-ul-Fitr and Eid-ul-Azha are our two main religious
festivals. They are celebrated with great happiness throughout the country.
13.
Ulema, Mushaikh and Sufi Poets
Ulema, Mushaikh and Sufi Poets occupy an
honoured place in our cultural aspect of life. Sufis like Lal Shahbaz, Data
Ganj Baksh, Shah Abdul latif, Sachal Sarmast, Hazrat Sultan Bahu and Waris Shah
rendered meritorious services for the spread of Islam in the Sub Continent.
Conclusion
Culture which includes religion, literature
art, architecture, dresses, music, manners and customs has its roots in the
Islamic culture. Islam has described the rights and duties of every individual.
Even in drinking, eating and dressing, we have to observe certain rules
prescribed by Islam. So it may be said that Pakistani culture represents the
true picture of Islamic culture.
Q.2.
Define Culture and give a brief account on Cultural Heritage of Pakistan.
* 1 Introduction
* 2 Definition of Culture
* 3 Pakistani Culture is an Islamic Culture
* 4 Archaeological Heritage
* 5 Architectural Heritage
* 6 Heritage in Fine Arts
* 7 Conclusion
Introduction
In the development of any nation, its
cultural heritage and its glorious past play a vital role and serves as a
source of inspiration and pride for its people. Our country Pakistan is
accordingly proud of its cultural heritage.
Definition of Culture
Culture may be defined as behaviour peculiar to
human beings, together with material objects used. Culture consists of
language, ideas, beliefs, customs, codes, institution, tools, techniques, works
of arts, ceremonies and so on.
E.B.
Taylor defines culture as
the complex whole which include knowledge,
belief, art, morals, law, custom and any other capabilities and habits acquired
by man as a member of society.
According
to Allama Iqbal
Culture encompasses all the mental,
spiritual and physical activities of a nation. It includes teh basic beliefs
and faith, values and literature, art and architecture, music and mode of
dress, manners and customs prevalent in a given society.
Pakistani
Culture is an Islamic Culture
Pakistan is an ideological Islamic State.
Its very existence is due to Islam, so the Pakistani culture is primarily based
on the Islamic way of life. All other ingredients of culture are inspired by
Islam. Pakistani culture is highlighted by its grandeur, simplicity, firm
convictions and noble deeds and ideas.
Archaeological
Heritage
Pakistan has been the cradle of civilization
that dates back more than five millenium. Over the centuries, through
successive waves of migrations from the North - West, as well as by internal
migrations across the Sub Continent, Aryans, Persians, Greeks, Arabs and
Mughals came and settled in the region and have left behind the archaeological
sites in Pakistan which is now being preserved. A brief review of the different
civilizations which flourished and then perished with the passage of time is as
under:
1.
Moen-jo-Daro
Moen-jo-Daro is situated at a distance of some
kilometers from Larkana. A civilization fourished there some 4000 years ago. It
was discovered by Sir John Marshall in 1922. Moen-jo-Daro stands as most
spectecular of all the excavate cities of the Indus Valley civilizaton. It is
strange that at its glory, it was a beautiful city with brick walled houses,
pillared halls, markets, baths, lanes, streets and public places. Every house
had walls, drains and bathrooms inside it.
2.
Harappa
Harappa is situated in the city of Sahiwal.
Scientists and archaeologists believe that Harappa also belongs to the Indus
Valley Civilization. Remains of this city were excavated in the 1920.
3.
Gandhara
It is comparatively a new civilization, the
regions comprising Northern Punjab, Peshawar valley and Eastern Afghanistan was
known as Gandhara. For a long time it remained the meeting place of various
ancient cultures, as it was rule by many rulers. A distinctive art which is
known as Gandhara Art took place from here and flourished during the 2nd and
3rd century of Christian era. Thousands monasteries and stupas were widely here
Buddha's figures, shapes and monasteries all made prominent features of
Gandhara Arts.
4.
Buddhist Remains
The Buddhist era ushered in some 500 years
B.C. The Buddhist monastery Takht-I-Bahi is in N.W.F.P, it dates 2-5 century
old. Some mounds were also found near Peshawar which represents Kanishka's
mighty Pakistan. An impressive complex of Chapels, Stupas, quadrangles and
monk's cells are also found. The great Buddhist civilization is now forming the
heritage of the present Pakistan Culture.
5. Taxila
It was excavated in recent times near
Rawalpindi. Taxila is the most popular name in history. It came into prominence
during the Persian occupation. At its zenith, the city was the nucleus of
religious and cultural activities.
6. Thatta
The main town of Thatta is famous for
specimens of Indo-Muslim architecture in the Sub Continent. Notable among them
is the great mosque built by Shah-Jahan. The principle monuments of Thatta are
located on the Makli Hill.
Architectural
Heritage
1. Lahore Fort
It is also known as the Shahi Qila. It was built
by Akbar. The main structures inside the fort are the Moti Masjid, Diwan-e-Aam,
Maktab Khana, the Shish Mahal and Nawlakha. The Hathi and Alamgir gates are
also remarkable constructions.
2.
Badshahi Masjid
It was built by Aurangzeb. Its architecture
is similar to the Jamia Masjid Delhi. The masjid has been built with red stones
while the domes are in marble.
3.
Jahangir Tomb
This tomb was built by Shah Jahan. It is known
as a fine building of Lahore.
4.
Shalimar Garden
It is situated on the Grand Trunk Road and
is a magnificent remnant of Mughal Granduer. The garden constitutes of three
terraces, one above the other. Besides there is an elaborate and beautiful
reservoir, water channels and fountains.
5. Masjid
Wazir Khan
It is situated in Kashmir Bazaar inside the
walls of the old city. It was built by Nawab Wazir Khan who was a viceroy of
Punjab under Shah Jahan.
6. Golden
Masjid
It is situated near Masjid Wazir Khan. It
was built during the rule of Mohammad Shah and it is also a very beautiful
piece of architecture.
7.
Mahabat Khan Masjid
This masjid was built by a Governor of Peshawar,
Mahabat Khan, during Shah Jahan's reign. It has a fine massive structure with
lofty minarets.
8. The
Fort of Bala Hasar
This fort was built on raised platform 92
feet from the ground level. There are two gardens near the fort.
Heritage
in Fine Arts
1. Paintings
Muslims brought with them the artistic
taditions of Baghdad when they came to South Asia. In the beginning the walls
and roofs of palaces and other buildings were decorated with pictoral and
floral designs. Gradually paintings gained firm ground.
Mughal emperors were fond of paintings. Humayun
brought with him two Persian painters, Mir Syed Tabrezi and Khawaja Abdul
Samad. They adorned the story of Amir Hamza was pictorially rendered through
paintings by these luminaries. During the days of Akbar the number of painters
in the court increased manifold. This helped patronize the art of paintings.
The matching of colours reached its zenith. The painters rendered pictorial
copies of many a book and their fine paintings decorated a number of important
public buildings.
Jahangir was a great connoisseur and admirer of
this art. He could name the painter by looking at his painting. During his days
the art of painting reached its climax. Beautiful plants, flowers, animals,
birds and natural scenes were painted. The paintings of battle scenes, sieges
and animal fights were painted with realism and unparalleled attraction.
The art of painting has developed slowly in the
Muslim of South Asia. In the beginning decorative paintings and embroidery were
made on the walls and ceilings of buildings. The Mughal rulers were very fond
of paintings. The traditional art of painting occupies a prominent place in the
hearts of the people of Pakistan. Abdul Rehman Ghugtai, Haji Mohammad Sharif,
Jamil Nagshare are the most distinguished painters.
2.
Calligraphy
The Muslim took a keen interest in the
promotion of calligraphy. Its main reason is their deep love for Holy Quran. In
the South Asian Muslim Society to be an educated and a civilized person on had
to know the art of calligraphy. During this period various patterns of
calligraphy were developed. Calligraphy was not confined to paper only but it
got its way even on the buildings. The Masjids constructed during early and
medieval periods of Islam were decorated with masterpieces of calligraphy.
Aurangzeb Alamgir was the last powerful Mughal ruler who practiced the art of
calligraphy.
3.
Architecture and Sculptuer
Architecture reflects the natural inclination
and taste of people. The Muslim art of architecture was unique in every aspect.
The architecture and all the miniature arts including carving, sculpture,
mosaic works, tile works and paintings were called upon to build new Masjids
and palaces. The Muslim buildings are spacious broad, wide, well proportioned
and well exposed to ligth. Muslims introduced perpendicular design in their
buildings and the upper portion of Muslim buildings is never a mere straight
line. It is often traversed by balconies, domes and minarets.
Conclusion
In the development of Pakistani society, its
cultural heritage has played a vital role. Pakistani nation is justly proud of
the historical period which brings with nearly 4th century B.C and continued
with the advent of Islam in the Sub Continent in 8th century A.D.
Our cultural heritage expresses courage,
patience and hard life. They all are in connection with life which is a
fundamental part of Islamic teachings.
Q.3. Describe the differences between the rural and urban societies in
Pakistan.
Rural Societies
Pakistan is an agriculture country and 80% of
its people form the rural population of the country. The villages, towns and
small cities form the rural areas of Pakistan. Their main profession is
cultivation and ploughing. The entire population of Pakistan is scattered and
resides in villages, towns and big cities. They pursue different professions to
earn their livelihood. Village is the most important and pivotal centre of
rural life of Pakistan. Our villages badly lack in civic amenities. There is no
proper system of drainage. The drinking water and electricity are not available
in a large number of our villages. There are no hospitals, schools, post
offices and markets in most of the villages making the life difficult and
unhygienic. The village population, due to the difficult living environs in the
villages, keeps on migrating to urban areas where better facilities of social
life and brighter chances of earning sustenance are available.
However, the Government is very much alive to
the problems of rural areas. The Government is making sincere endeavours to
improve the conditions of rural areas. Modern facilities of health and
communication are being provided in the rural areas. Roads, dispensaries,
schools, post offices and shopping centres have been provided at Government
level. The facility of drinking water and electricity has been made available
to a number of villages.
Urban Societies
Urban areas in Pakistan completely differ from
rural areas in the life pattern. The urban areas are the centre of social life
with greater facilities and amenities of life.
The urban population of Pakistan represents
about a third of the total. Two cities have a dominating position - Karachi and
Lahore. Since the 1960s, government policy has been directed towards the
dispersal of industry, which had become heavily concentrated in Karachi. As a
consequence, urban growth has been more evenly distributed among several
cities. Rapid and unplanned urban expansion has been parallel by deterioration
in living conditions, particularly in the housing conditions of lower income
groups. Many urban households are unable to pay rent for the cheapest form of
available housing and live in makeshift shacks. Water supply and sewerage
system are inadequate, and in many areas residents have to share communal water
taps. Inadequate urban transport is also a major problem.
The urban areas, unlike rural areas, are
well-planned and well-built with modern residential colonies. The big cities,
which form the portion of our urban areas, are the centres of high modern
education. A large number of prestigious educational institutions are situated
in the big cities which attract the students from all parts of the country. The
urban areas have become the centre of social activity because of their
multifarious aspects of social life. The industrial progress and the location
of Government and other departments in the urban areas have made these areas
prosperous and progressing.
Differences between Rural and Urban Way of Life
The rural and urban life differs in a number of
ways. For an agricultural country like Pakistan, it is essential to understand
how and why life in rural and urban areas differs.
1. Function
Villages and towns differ in function. Villages
are usually engaged in primary activities, including farming, animal keeping,
lumbering, fishing etc. Towns are engaged in secondary and tertiary activities,
like manufacturing, trade, transport, telecommunications, education, medical
treatment and other activities. However, these two sets of activities are not
exclusively confined to rural and urban areas. Shops, transportation services,
educational and medical facilities are found in rural areas, too.
Similarly, there are vegetable fields within
Karachi, Lahore and other major cities. It is more a question of the
predominance of one set of activities over the other. As a consequence, the
line of distinction between a small town and a large village is difficult to
determine.
2. Lifestyle
Some specialists believe that lifestyle is a
distinguishing feature of villages and towns. According to them, close contact
with other members of the community is a distinctive feature of rural life. The
inhabitants of a village, for example, usually know each other personally. In
urban areas, on the other hand, relationships tend to be impersonal; urban
areas are so highly populated that most people do not even know who their
neighbours are. This is case in large urban centres like Karachi. However, even
in places like Karachi, there are pockets in the city where people who belong
to the same community or village live. In such areas people know each other and
have closer contact with their neighbours. In small towns, which are in reality
overgrown villages, most people known one another as well.
It is also argued that while village life is
traditional, urban life is rational. This is not entirely the case in Pakistan.
Most of the urban population in Pakistan has a strong rural background.
Although the use of urban facilities changes their way of living, it does not
change their way of thinking much. In Pakistan, the lifestyles of the rich and
poor differ far more than the lifestyles of city and village dwellers. The
objective application of lifestyle as a factor for distinguishing between
villages and towns is therefore difficult.
3. Population
Another factor used to distinguish between
villages and towns is population. Although this criterion is applied in many
countries, there is no agreement on size. In Canada, for example, a settlement
with a population of more than 1,000 is considered urban, in Japan more than
30,000 and in Pakistan, 5,000. In Pakistan, a settlement can also call itself a
town if it has a two committee or cantonment that controls electricity, the
water supply and drainage. For example, Ziarat in Balochistan had a population
of 619 in 1998, but it was still classified as a town because it had these
amenities. However, there are only ten towns with populations of less than
5,000 out of a total 478 urban centres in Pakistan.
Q.4. What is National Integration? What steps have been taken in Pakistan to
promote it?
Introduction
National integration is the mean by which the
people constituting a nation are brought together so that the whole people are
unified by the leadership on the basis of their common system of symbols and
institutions which these groups select, standardize, maintain arid transmit
from generation to generation. National integration has two important aspects;
firstly, the existing pattern of state and government and secondly; the
formation and development of the character, mind and consciousness of every
individual or citizen on the basis of the common ideals, values, norms, laws,
beliefs and customs.
Pakistan has a traditional society which is full
of several kinds of inequalities and various kinds of prejudices and
discriminations based on caste, creed, race, tribe, sex, wealth language etc.
So in these circumstances Pakistani nationalism is the only ideology of the
Pakistani nation. Its ideal and principles are love and devotion to Pakistan as
a country and as a nation. Pakistani patriotism inspires all Pakistanis,
regardless of any discrimination, to defend Pakistan against all challenges ot
its unity, solidarity and integrity. The principles of Pakistani nationalism
were proclaimed by Quaid-e-Azam in his speech at Dhaka on 21 March, 1948, in
which he said
You belong to a Nation now, you have now carved out a territory, vast
territory, it is all yours; it does not belong to a Punjabi, or a Sindhi, or a
Pathan, [or a Balochi] ... it is yours.
These words of Quaid-e-Azam are the true essence
of Pakistani nationalism and are the real basis of Pakistan's unity, solidarity
and integrity. But it is a misfortune of Pakistan that since the death of
Quaid-e-Azam it did not always have a dedicated political leadership and love
of democratic practices.
Pakistani nationalism had taken shape in the
minds of the Muslims of the Sub Continent long before Pakistan actually came
into existence. An ideology acquired territorial recognition to let the Islamic
way of life flourish within its parameters. Preaching the same lesson of
nationalism Quaid-e-Azam, during the presidential address to the Constituent
Assembly on 11 August, 1947, said
Work together in a spirit that everyone of you, no matter to what
community he belongs, ... no matter what is his colour, caste or creed, is
first, second and last a citizen of his State with equal rights, privileges and
obligations.... 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... will vanish... Your may belong to any religion or caste
or creed - that has nothing to do with the business of the state... We are
starting with the fundamental principle that we are all citizens and equal
citizens of one State."
National Integration is the "will" of
the people to live together which comes from sharing common ideals, culture,
language, tradition, history, religion, custom etc. This "will",
however, is not to be taken for granted, a blunder committed by our earlier
leadership. Unfortunately, they became self-satisfied, relying too heavily on
religious factor which they thought no Pakistani could afford to violate. The
fact is the national identity is one thing and national integration quite
another. The identity factor is individualistic in character while the
integration is a state that is achieved through the merger of individual
identities, May be that national identity once acquired by an individual is
hard to erase from his psyche. National Integration, however once it gets out
of hand is difficult to restore.
The forces that tend to subvert the
"will" of the people of a nation to live together are cultural,
ethnic and economic. When a culture with its languages, customs, religions and
other exclusive features fails to find roots in a society, it tends to develop
its own separate identity. Ethnicity is a basic human prejudice which can be
ignited by the fiery speeches of the charismatic leader. Once crimes against
the humanity are committed in the name of race, creed and cult, a chain
reaction sets in that ends up in death and destruction of the millions.
Economic deprivation and exploitation of one section of a nation by the other
brushes the national respect and honour aside and struggle for the control of
material means starts off. The main casualty under all these circumstances is
the national integration.
There is need to develop a Pakistani nationhood
which should give people the feeling that despite regional differences, they
form a people destined for common statehood. Diverse groups may also continue
in a common state for reasons of economic and other advantages but if the
advantage is uncertain and solidarity missing, the state will have to rely
mainly on aggressive power to maintain itself. The people of Pakistan have an
important role to play in national integration. These include intellectuals,
media people, educationaists, students and people of all provinces. Sincerity
of approach and purpose is the most vital element of success. The ruling party
must evolve an identity of its own which should inspire faith, hope and
confidence. It must follow the unifying parth of democracy. All threats to
national solidarity must be faced courageously. Parochialism and regionalism
must be replaced by national integration and cohesion. This is only possible
through mutual understanding and co-operation, tolerance and unity in diversity
and a policy of mutual respect.
Chapter 10 - The Foreign Policy of Pakistan
* Foreign Policy
* Pakistan's Relations with the United States.
* Relations of Pakistan with India.
* Pakistan and Kashmir Issue.
__________________________________
Q.1.
Define Foreign Policy and what are the principles of Pakistan's Foreign Policy?
* 1 Introduction
* 2 Definition of Foreign Policy
* 3 Pakistan's Foreign Policy in Light of
Quaid-e-Azam's Words
* 4 Basic Goals of Pakistan's Foreign Policy
* 5 Guiding Principles of Pakistan's Foreign
Policy
* 6 Conclusion
Introduction
No country today can think of a life
independent of other nations. Every country has to develop relations with other
countries so as to meet its requirements in economical, industrial and
technological fields. It is thus necessary for every country to formulate a
sound foreign policy. Pakistan is an important third world country, in its
developmental stage. It also has formulated her foreign policy keeping in mind
its geography, politics and economics.
Definition
of Foreign Policy
Foreign Policy can be defined as
Relations between sovereign states. It is a
reflection of domestic politics and an interaction among sovereign states. It
indicates the principles and preferences on which a country wants to establish
relations with another country.
Pakistan's Foreign Policy in Light of
Quaid-e-Azam's Words
The father of the nation, Quaid-e-Azam defined
Foreign Policy towards other countries of the world in 1948, as follows
Our Foreign Policy is one of friendliness and
good-will towards all the nations of the world. We do not cherish aggressive
designs against any country or nation. We believe in the policy of honesty and
fair play in national and international dealings and are prepared to make our
utmost contribution to the promotion of peace and prosperity among the nations
of the world. Pakistan will never be found lacking in extending its material
and moral support to the oppressed and suppressed peoples of the world and in
upholding the principles of the United Nations Charter.
Basic
Goals of Pakistan's Foreign Policy
1. Maintenance of territorial integrity.
2. Maintenance of its political independence.
3. Acceleration of social and economic
development.
4. Strengthening its place on the globe.
5. Keeping cordial and friendly relations with
all countries.
Guiding
Principles of Pakistan's Foreign Policy
Following are the basic principles of
Pakistan's Foreign Policy:
1.
Protection of Freedom and Sovereignity
Pakistan came into being after great
sacrifices of million of Muslims. Like any other country, she also considers
with deep regard the need for preservation of its independence and does not
allow any country to harm its freedom. Therefore, the principle of protection
of independence and sovereignity is the corner stone of Pakistan's Foreign
Policy.
2.
Cordial Relations with Muslim Countries
Pakistan always tries to establish cordial
and friendly relations with Muslim countries. It has always moved its concern
against Israel, India and U.S.S.R capturing Palestine, Kashmir and Afghanistan
respectively. She has shouldered high responsibilities and used her influence
for safeguarding the rights of the Muslims. Pakistan is also an active member
of the Islamic Conference.
3.
Non-Interference in Internal Affairs of Other Countries
Pakistan has sought to establish normal and
friendly relations with all countries especially in neighbouring countries, on
the basis of universally acknowledge the principle of national sovereignity,
non use of force, non-interference in the internal affairs of states.
4.
Implementation of U.N Charter
Pakistan's policy is to act upon UN charter
and to support all moves by the UN to implement it. Pakistan has been the
member of UN since the year of its birth.
5.
Promotion of World Peace
Pakistan's policy is to promote peace among
nations. It has no aggressive designs against any country. Neither does it
support any such action. Pakistan has always held that the international disputes
should be settled through negotiations rather than non-battlefield.
6.
Non-Alignment
Pakistan follows the policy of Non-Alignment
i.e. to keep away from alignment with any big power bloc, and avoids taking
sides in the cold war. It has also given up its association with SEATO and
CENTO and was included in NAM in 1979.
7.
Support for Self-Determination and Condemnation of Racial Discrimination
Pakistan is a stomach supporter of the right
of self-determination and has been in the fore front of efforts to eliminate
colonialism and racism. It has advocated the right of self-determination of
Kashmir.
8.
Nuclear Non-Proliferation and Disarmament
Pakistan is deeply conscious of the fact
that international peace and security cannot be achieved and sustained in the
world with arms. Disarmament is the imperative condition for truly durable
peace in the world. Pakistan has a vital stake in promotion of disarmament both
in the nuclear and conventional fields. It is included in the principles of its
foreign policy that a collective endeavour by countries at the regional level
to promote disarmament and enhance security at the lowest possible level of
armaments is an indispensable result to their advocacy of global disarmament.
9. Member
of International Organization
Pakistan had become the member of the
British Commonwealth with the time of its establishment. In addition it is the
member of United Nations (U.N), Non-Aligned Movement (NAM), Organization of
Islamic Conference (OIC), Economic Cooperation Organization (ECO), South Asian
Association for Regional Co-operation (SAARC), Association of South East Asian
Nations (ASEAN), and D-Eight. Being a member of International Organizations the
objectives of Pakistan are to struggle for world peace, to unify the Muslim
countries and to promote regional co-operation.
Conclusion
The guiding principles of Pakistan's Foreign
Policy are rooted in the country's Islamic ideology, its rich cultural heritage
and historical experience. As an Islamic and non-aligned country, Pakistan
supports Islamic causes and firmly upholds the above mentioned principles,
which hold out the promise of a just and equitable world order in which nations
can live in peace and security.
Q.2. Examine critically the foreign policy of Pakistan with special
reference to United States.
Pakistan's Relation with the United States
Pakistan's relationship with the West,
particularly the United States, was of major importance. Geographically the USA
is not a neighbour of Pakistan, but interests of politician, Bureaucracy and
Generals have brought both the countries close together. The United States and
Pakistan established diplomatic relations in 1947.
Liaquat Ali Khan's Visit 1950
In 1949, the US Secretary of State extended
invitation to the Prime Minister Liaquat Ali Khan for a visit to the United
States. The Prime Minister visited USA at the end of 1950. During his visit he
tried to identify Pakistan as more near to the West and Islam more near to
Christianity than to Communism and begged for economic and military aid.
SEATO and CENTO 1954-55
Pakistan's relations with the United States
developed against the backdrop of the Cold War. Pakistan's strategic geographic
position made it a valuable partner in Western alliance systems to contain the spread
of communism. In 1954 Pakistan signed a Mutual Defence Agreement with the
United States and subsequently became a member of SEATO (South East Asian
Treaty Organization) and CENTO (Central Treaty Organization). The U.S.
agreement to provide economic and military assistance to Pakistan and the
latter's partnership in the Baghdad Pact CENTO and SEATO strengthened relations
between the two nations.
Pakistan as Washington's Closest Ally
Pakistan also used as a base for United States
military reconnaissance flights over Soviet territory. During the cold War
years, Pakistan was considered one of Washington's closest allies in Asia.
Pakistan, in return, received large amounts of economic and military
assistance.
1965 and 1971 Wars and United States
The United States suspended military assistance
to both the countries involved in the conflict of 1965. However, the U.S.
suspension of military assistance during the 1965 Indo-Pakistan was generated a
widespread feeling in Pakistan that the United States was not a reliable ally.
The United States embargo on arms shipments to Pakistan remained in place
during the Indo-Pakistani War of 1971 and was not lifted until 1975. Gradually,
relations improved and arms sales were renewed in 1975. United States-Pakistani
relations preceding the 1971 was were characterized by poor communication and
much confusion.
Withdraw from SEATO and CENTO
Following the lost of East Wing, Pakistan
withdrew from SEATO. Pakistan's military links with the West continued to
decline throughout Bhutto's tenure in power and into the first years of the Zia
regime. CENTO was disbanded following the fall of the Shah of Iran in March
1979, and Pakistan then joined the Nonaligned Movement. Zia also continued
Bhutto's policy of developing Pakistan's nuclear capability.
Cease of Economic Assistance
Developing Pakistan's nuclear capability policy
had originated as a defensive measure in reaction to India's explosion of a
nuclear device in 1974. In April 1979, President Jimmy Carter cut off economic
assistance to Pakistan, except for food assistance, as required under the
Symington Amendment to the Foreign Assistance act of 1961. This amendment
called for ceasing economic assistance to those countries that had imported
uranium-enrichment technology. Relations between the United States and Pakistan
were further strained in November 1979 when protesters sacked the United States
embassy i Islamabad, resulting in the death of four persons. The violence had
been sparked by a false report that the United States was involved in a fire at
the Grand Masjid in Macca.
Soviet Invasion of Afghanistan and American's Changed Policy
The Soviet invasion of Afghanistan in December
1979 revived the close relationship between Pakistan and the United States.
Initially, however the President Carter lifted the ban on aid to Pakistan and
in January 1980, offered a package of US$ 400 million economic and military aid
to Pakistan which was rejected by General Zia-ul-Haq, who termed it "peanuts". Under President Ronald Reagan, the United States
agreed in 1981 to provide US$ 3.2 billion to Pakistan aimed at helping Pakistan
deal with the heightened threat to security in the region and its economic
development needs. However, although the Symington Amendment was waived, the
amount was subject to the annual appropriation process. A second economic and
military assistance program was announced in April 1986, this time for over US$
4.0 billion, with 57 percent for economic assistance. With U.S, assistance in
the largest covert operation in history - Pakistan armed and supplied
anti-Soviet fighters in Afghanistan, eventually defeating the Soviets, who
withdrew in 1988.
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Pressler Amendment 1985
On October 01, 1990 however, the United States
suspended all military assistance and new economic aid to Pakistan under the
Pressler Amendment, which required that the President certify annually that
Pakistan "does not
possess a nuclear explosive device".
For several years, the United States president, with Pakistan's assurances that
its nuclear program was for peaceful uses, was able to make this certification.
However, with the Soviet withdrawal from Afghanistan and the end of the Cold
War, the United States took a harder position on the nuclear weapons issue and
President George Bush refused to make the certification required under the
Pressler Amendment, and assistance to Pakistan was subsequently terminated.
Further, the supply of F-16 jet fighters was also stopped for which Pakistan had
already paid $650 million to the US.
Sanctions on alleged transfer of M-11 missiles
Pakistan's retention of the nuclear option
became a defining issue in its relations with the United States. USA another
action in regard of the nuclear issue occurred in September 1993 when the US
imposed sanctions against China and Pakistan on alleged transfer of M-11
missiles to Pakistan labeling it a violation of the MTCR (Missile Technology
Control Regime).
Prime Minister Benazir Bhutto's Visit to US 1995
In the background of the number of unresolved
issues including nuclear non-proliferation, delivery of F-16s, alleged supply
of M-11 missiles by China, Prime Minister Benazir Bhutto paid an official visit
to Washington in April 1995. The joint statement failed to mention any solution
to these issues. Pakistan and US signed in Washington Memoranda of
Unterstanding providing for $6 million of investment by American companies in
Pakistan.
Brown Amendment 1995
According to US officials the Pressler Amendment
was a hurdle in the normalization of Pak-US relations. As a result, on 21st
September 1995, the US Senate under Clinton Administration passed the Brown
Amendment to lessen its negative impact. The amendment opened the way for 28
undelivered F-16s to be sold to a third country and the money refunded to
Pakistan, release of $368 million worth defense equipment, restoration of
corporation in such areas as narcotics control, international terrorism, peace
keeping and the availability of US insurance cover for investment made in
Pakistan.
Nuclear Weapon Tests 1998
India's decision to conduct nuclear tests in May
1998 and Pakistan's matching response set back U.S. relations in the region.
President Clinton's visit to Pakistan scheduled for the first quarter of 1998 was
postponed and under the Glenn Amendment, sanctions restricted the provisions of
credits, military sales, economic assistance and loans to the government. An
intensive dialogue on nuclear nonproliferation and security issues was
initiated with discussion focusing on CTBT (Comprehensive Test Ban Treaty)
signature and ratification. Pakistan declared that it would sign the treaty
only when India did so first.
Nawaz Sharif's Meeting with President Clinton 1998
The relations improved a little after the former
Prime Minister Nawaz Sharif's meeting with President Clinton in Washington in
December 1998. As a consequence, the economic sanctions imposed by the US after
the Nuclear Test were eased. A notable achievement was a resolution of the
F-16s issue and accordingly US released $436.7 million to Pakistan as a claim
in connection with the F-16 aircrafts. But the October 1999 overthrow of the
democratically elected Sharif government triggered an additional layer of
sanctions with include restrictions on foreign military financing and economic
assistance. U.S. Government assistance to Pakistan was limited mainly to
refugee and counter-narcotics assistance.
September 11 attacks and Pakistan-US relationship
History changed its course on September 11, 2001
when deadly terrorists attacks destroyed World Trade Centre at New York and
severally damaged the Pentagon in Washington. More than 5,000 people were
killed in this attack. The 9/11 incidence gave a new direction to the global
politics.
The Pakistan-US relationship changed
significantly when Pakistan moved decisively to ally itself with the United
States in its war against Osama Bin Laden and Al-Qaeda. It gave the U.S. a
number of military airports and bases for its attack on Afghanistan. It has
arrested over five hundred Al-Qaeda members and handed them over to the United
States. In response the United States stepped up its economic assistance to
Pakistan providing debt relief.
President Musharraf's Visit to US 2003
President Musharraf visited United States in
June 2003 and both Presidents negotiated on 24th June 2003 at Camp David.
Afterwards President Bush announced to provide Pakistan $3 billion economic and
military aid and plainly refused about the delivery of F-16s.
The Bush Administration expressed its desire
that "an enhanced
and enduring relationship" with
Pakistan would continue to thrive in the years ahead. Continuing interest of
President Bush and personal diplomacy of Secretary Powell to defuse border
tension between Pakistan and India also reflected the US desire for enhanced
constructive engagement in the region.
Pakistan as major Non-NATO ally
In March, 2004 the United States designated
Pakistan as a "major
Non-NATO ally". This move will
significantly enhance military cooperation between the two countries and enable
Pakistan to purchase modern military equipment, satellite technology, depleted
uranium ammunition and enhance cooperation in defense sector, research and
development with US.
Q.3. Examine the relations of Pakistan with India
Pakistan's Relation with India
Since partition of the sub-continent in 1947,
relations between Pakistan and India have been characterized by rivalry and
suspicion. The animosity has its roots in religion and history, and is
epitomized by the long-running conflict over the state of Jammu and Kashmir.
Historical Background
The Indian Sub Continent was partitioned into
Hindu-dominated India and the newly created Muslim state of Pakistan after
India's independence from Great Britain in 1947. Severe rioting and population
movement ensued and an estimated half a million people were killed in communal
violence. About a million people were left homeless. Since partition, the
territory of Jammu and Kashmir has remained in dispute with Pakistan and India
both holding sectors.
First Indo-Pakistan War 1947-49
At the time of partition, the princely state of
Kashmir, though ruled by a Hindu Maharaja, had an overwhelmingly Muslim
population. When the Maharaja hesitated in acceding to either Pakistan or India
in 1947, some of his Muslim subjects, aided by tribesmen from Pakistan,
revolted in favor of joining Pakistan.
The first Indo-Pakistan war started after armed
tribesmen from Pakistan's North-West Frontier Province invaded Kashmir in
October 1947. Besieged both by a revolt n his state and by the invasion, the
Maharaja requested armed assistance from the Government of India. In return he
acceded to India, handling over powers of defense, communication and foreign
affairs. Both India and Pakistan agreed that the accession would be confirmed
by a referendum once hostilities had ceased. In May 1948, the regular Pakistani
army was called upon to protect Pakistan's borders. Fighting continued
throughout the year between Pakistani irregular troops and the Indian army. The
war ended on 1st January 1949 when a ceasefire was arranged by the United
Nations which recommended that both India and Pakistan should adhere to their
commitment to hold a referendum in the state. A ceasefire line was established
where the two sides stopped fighting and a UN peacekeeping force established.
The referendum, however has never been held.
The 1965 War
In April 1965, a clash between border patrols
erupted into fighting in the Rann of Kutch, a sparsely inhabited region along
the south-western Indo-Pakistan border. When the Indians withdrew, Pakistan
claimed victory. Later full-scale hostilites erupted in September 1965, when
India alleged that insurgents trained and supplied by Pakistan were operating
in India-controlled Kashmir. Hostilities ceased three weaks later, following
mediation efforts by the UN and interested countries. In January 1966, Indian
and Pakistani representatives met in Tashkent, U.S.S.R., and agreed to attempt
a peaceful settlement of Kashmir and their other differences.
The 1971 War Indo-Pakistani
relations deteriorated again when civil war erupted in Pakistan, pitting the
West Pakistan army against East Pakistanis demanding autonomy and independence.
In December India invaded East Pakistan in support of the East Pakistani
people. The Pakistani army surrendered at Dhaka and its army of more than
90,000 became India prisoners of war. East Pakistan became the independent
country of Bangladesh on 6th December 1971.
Indian Troops and Siachen Glacier 1984
India's nuclear test in 1974 generated great
uncertainty in Pakistan and is generally acknowledged to have been the impetus
for Pakistan's nuclear weapons development program. In 1983, the Pakistani and
Indian governments accused each other of aiding separatists in their respective
countries, i.e., Sikhs in India's Punjab state and Sindhis in Pakistan's Sindh
province. In April 1984, tensions erupted after troops were deployed to the
Siachen Glacier, a high-altitude desolate area close to the China border left undemarcated
by the cease-fire agreement (Karachi Agreement) signed by Pakistan and India in
1949.
Tensions diminished after Rajiv Gandhi became
Prime Minister in November 1984 and after a group of Sikh hijackers was brought
to trial by Pakistan in March 1985. In December 1985, President Zia and Prime
Minister Gandhi pledged not to attack each other's nuclear facilities. In early
1986, the Indian and Pakistani governments began high-level talks to resolve
the Siachen Glacier border dispute and to improve trade.
Kashmir Insurgency 1990
Bilateral tensions increased in early 1990, when
Kashmiri militants began a compaign of violence against Indian Government
authority in Jammu and Kashmir. Subsequent high-level bilateral meetings
relieved the tensions between India and Pakistan, but relations worsened again
after the destruction of the Ayodhya Masjid by Hindu extremists in December
1992 and terrorists bombings in Bombay in March 1993. Talks between the Foreign
Secretaries of both countries in January 1994 resulted in deadlock.
Diplomatic Push 1996-97
In the last several years, the Indo-Pakistani
relationship has veered sharply between rapprochement and conflict. After
taking office in February 1997, Prime Minister Nawaz Sharif moved to resume
official dialogue with India. A number of meetings at the foreign secretary and
Prime Ministerial level took place with positive atmospherics but little
concrete progress. In a speech at the UN, Pakistani Prime Minister Nawaz Sharif
offered to open talks on a non-aggression pact with India, proposing that both
nations strike a deal to restrain their nuclear and missile capabilities.
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Nuclear Rivalry 1998
The arms race between the rivals escalated
dramatically in the 1990s. In May 1998, India conducted underground nuclear
tests in the western desert state of Rajasthan near the border with Pakistan.
In response, Pakistan conducted six tests in Balochistan. In the same year,
Pakistan test its longest range missile, the 1,500 km (932 mile) Ghauri
missile, named after the 12th Century Muslim warrior who conquered part of
India. Both sides were heavily criticized by the international community for
the tests as fears of a nuclear confrontation grew.
The United States ordered sanctions against both
countries, freezing more than $20bn of aid, loans and trade. Japan ordered a
block on about $1bn of aid loans. Several European countries followed suit, and
the G-8 governments imposed a ban on non-humanitarian loans to India and Pakistan.
The UN Security Council condemned India and Pakistan for carrying out nuclear
tests and urged the two nations to stop all nuclear weapons programmes.
Indian Prime Minister Atal Vajpayee Visit to Pakistan 1999
The relationship improved markedly when Indian
Prime Minister Vajpayee traveled to Lahore for a summit with Sharif in February
1999. There was considerable hope that the meeting could lead to a
breakthrough. They signed the Lahore accord pledging again to "intensify their
efforts to resolve all issues, including the issue of Jammu and Kashmir."
Kargil Conflict 1999
Unfortunately, in May 1999 India launched air
strikes against Pakistani backed forces that had infiltrated into the mountains
in Indian-administrated Kashmir, north of Kargil. Pakistan responded by
occupying positions on the Indian side of the Line of Control in the remote,
mountainous area of Kashmir near Kargil threatening the ability of India to
supply its forces on Siachen Glacier. By early summer, serious fighting flared in
the Kargil sector. The infiltrators withdrew following a meeting between Prime
Minister Sharif and President Bill Clinton in July. Relations between India nad
Pakistan have since been particularly strained, especially since the October
12, 1999 coup in Islamabad.
The Brink of War 2001
Tension along the ceasefire lined continued. The
worst fighting for more than a year broke out in October as India, which
continued to condemn Pakistan for cross-border terrorism, started shelling
Pakistani military positions. October saw a devastating attack on the Kashmiri
assembly in Srinagar in which 38 people were killed. After the attack, the
Chief Minister of Indian-administrated Kashmir, Farooque Abdullah called on
Indian Government to launch a war against militant training camps across the
border in Pakistan.
On 13th December, an armed attack on the Indian
Parliament in Delhi left 14 people dead. India again blamed Pakistani-backed
Kashmiri militants. The attack led to a dramatic build-up of troops along the
Indo-Pakistan border, military exchanges and raised fears of a wider conflict.
Rail and bus services between the two countries were also blocked.
Relaxation of Tension 2003
A relaxation of tension began in 2003, when then
Indian Prime Minister Atal Behari Vajpayee called for a dialogue. Rail and bus
services between the two countries resumed, and the two countries agreed to a
ceasefire in Kashmir.
Summit Talks 2004
Twelfth SAARC Summit was held in Islamabad in
January 2004. On this occasion President Parvez Musharraf met Indian Prime
Minister Atal Behari Vajpayee on 5th January 2004. In this summit talk India
and Pakistan resumed comprehensive discussions with an agenda the included the
Kashmir problem, confidence-building measures, and ways to provide security
against terrorism.
No War Pact 2004
These comprehensive consultations have steadily
built up trust, resulting in agreements to continue the suspension of nuclear
tests, to give prior notification of missile tests, and to seek a peaceful
resolution of the Kashmir problem. On June 20, 2004, both countries signed "No War Pact" and agreed to extend a nuclear testing ban and to set
up a hotline between their foreign secretaries aimed at preventing
misunderstandings that might lead to a nuclear war.
Musharraf's Unofficial Visit to India 2005
In April 2005 President Parvez Musharraf and
Indian Prime Minister Manmohan Singh agreed on various new confidence-building
measures between the two nations. Their talks, held during Mr. Musharraf's unofficial
visit to India on April 17, produced agreement, for example, on the passage of
trucks for commercial purposes over Kashmir's Line of Control, or ceasefire
line. This is expected to greatly help ease tensions between the countries.
The improvement of relations between India and
Pakistan still involves uncertain factors such as the activities of Islamic
extremists, but efforts should be stepped up so that the latest summit can
serve as a favorable tail wind for accelerating the thaw between the two
nations.
Q.4. Write a detailed note on Pakistan and Kashmir Issue
Introduction
Kashmir, the last of the defiant states, was the
reverse of Hyderabad. It had a Hindu Ruler, Maharaja Hari Singh, but his
subjects were mostly Muslims, accounting to 77 percent of the total population.
The Maharaja was reluctant to join either India or Pakistan. But Lord
Mountbatten urged him to take a decision to join either of the states before
August 15, 1947. The Maharaja asked for more time to consider his decision. In the
meantime he asked the Indian and the Pakistani government to sign a "standstill
agreement" with him. Pakistan
consented but India refused.
War of Kashmir 1947
The local population of Poonch began to press
the Maharaja to accede to Pakistan. In August 1947, they held a massive
demonstration to protest against the Maharaja's indecisiveness. The Maharaja
panicked. He asked his Hindu paratroopers to open fire and within a matter of
seconds, several hundred Muslims were killed. Rising up against this brutal
action, a local barrister called Sardar Mohammad Ibrahim immediately set up the
Azad Kashmir government and began to wage guerrilla warfare against the
Maharaja. By October 1947, the war of Kashmir had begun in earnest. The Pathan
tribesmen from the Noth West Frontier Province, wanting to avenge the deaths of
their brothers, invaded the valley. On reaching the valley of Kashmir, they
defeated the Maharaja's troops and reached the gates of Srinagar, the capital.
Maharaja's Coalition with India
The Maharaja sensing his defeat took refuge in
Jammu whence he appealed to India to send troops to halt the onslaught of the
tribesmen. India agreed on the condition that Kashmir would accede to India. On
October 26, 1947, the Maharaja acceded to India. Lord Mountbatten accepted the
accession on behalf of India. On October 26, 1947, India began to airlift her
troops to Srinagar and launched a full-scale attack on the tribesmen. Pakistan
was stunned. Despite her scant military resources, Pakistan was prepared to send
in her troops but the British General Gracey, Commander-in-Chief of the
Pakistan Army, was against it. Jinnah proposed an immediate ceasefire and later
on a fair and free plebiscite in Jammu and Kashmir.
Kashmir Dispute and United Nations
In January 1948, India took the dispute to the
Security Council. There it accused Pakistan of aggression and demanded that
Pakistan withdraw her tribesmen. But Pakistan held that the accession of
Kashmir had been brought about by force. The government requested the Security
Council to arrange a cease-fire and asked both the tribesmen and the Indian
troops to withdraw so that a free impartial plebiscite could be held to
ascertain the wishes of the people of Kashmir.
Indo-Pakistan War 1948 and United Nation's Involvement
While the Kashmir issue was still on the table,
the Indian troops launched a full-scale attack and drove the tribesmen right
back to the Pakistani border. Pakistan rushed her regular troops into Kashmir
and a full-scale war with India ensued. She took control of the Azad Kashmir
Army. But the Security Council on August 13, 1948 called for an immediate
ceasefire the withdrawal of all Pakistani and Indian troops and holding of
plebiscite under United Nation's supervision. Both the Indian and Paksitani government
accepted the resolution.
In January 1949, the resolution began to be
implemented. In July 1949, the ceasefire line was demarcated. Pakistan's side
of Kashmir consisted of some parts of Jammu, Poonch, some areas of Western
Kashmir, Gilgit and a great chunk of Ladakh territory near the Chinese border
in the North. India kept the valley of Kashmir, Jammu and the remainder of
Ladakh territory near the Tiber border. The cease-fire has remained in
existence since 1949. No plebiscite has been held and thus the Kashmir issue
still remains disputed and unresolved.
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The 1965 War
In April 1965, a clash between border patrols
erupted into fighting in the Rann of Kutch, a sparsely inhabited region along the
south-western Indo-Pakistan border. When the Indians withdrew, Pakistan claimed
victory. Later full-scale hostilites erupted in September 1965, when India
alleged that insurgents trained and supplied by Pakistan were operating in
India-controlled Kashmir. Hostilities ceased three weaks later, following
mediation efforts by the UN and interested countries. In January 1966, Indian
and Pakistani representatives met in Tashkent, U.S.S.R., and agreed to attempt
a peaceful settlement of Kashmir and their other differences.
The 1971 War Indo-Pakistani
relations deteriorated again when civil war erupted in Pakistan, pitting the
West Pakistan army against East Pakistanis demanding autonomy and independence.
In December India invaded East Pakistan in support of the East Pakistani
people. The Pakistani army surrendered at Dhaka and its army of more than
90,000 became India prisoners of war. East Pakistan became the independent
country of Bangladesh on 6th December 1971. Following the 1971 Indo-Pakistan
conflict, President Zulfiqar Ali Bhutto and Indian Prime Minister Indira Gandhi
met in the mountain town of Shimla, India in July 1972. They agreed to a line
of control in Kashmir resulting from the December 17, 1971 cease-fire, and
endorsed the principle of settlement of bilateral disputes through peaceful
means.
Indian Troops and Siachen Glacier 1984
India's nuclear test in 1974 generated great
uncertainty in Pakistan and is generally acknowledged to have been the impetus
for Pakistan's nuclear weapons development program. In 1983, the Pakistani and
Indian governments accused each other of aiding separatists in their respective
countries, i.e., Sikhs in India's Punjab state and Sindhis in Pakistan's Sindh
province. In April 1984, tensions erupted after troops were deployed to the
Siachen Glacier, a high-altitude desolate area close to the China border left
undemarcated by the cease-fire agreement (Karachi Agreement) signed by Pakistan
and India in 1949.
Tensions diminished after Rajiv Gandhi became
Prime Minister in November 1984 and after a group of Sikh hijackers was brought
to trial by Pakistan in March 1985. In December 1985, President Zia and Prime
Minister Gandhi pledged not to attack each other's nuclear facilities. In early
1986, the Indian and Pakistani governments began high-level talks to resolve
the Siachen Glacier border dispute and to improve trade.
Kashmir Insurgency 1990
Bilateral tensions increased in early 1990, when
Kashmiri militants began a compaign of violence against Indian Government authority
in Jammu and Kashmir. Subsequent high-level bilateral meetings relieved the
tensions between India and Pakistan, but relations worsened again after the
destruction of the Ayodhya Masjid by Hindu extremists in December 1992 and
terrorists bombings in Bombay in March 1993. Talks between the Foreign
Secretaries of both countries in January 1994 resulted in deadlock.
Diplomatic Push 1996-97
In the last several years, the Indo-Pakistani
relationship has veered sharply between rapprochement and conflict. After
taking office in February 1997, Prime Minister Nawaz Sharif moved to resume
official dialogue with India. A number of meetings at the foreign secretary and
Prime Ministerial level took place with positive atmospherics but little
concrete progress. In a speech at the UN, Pakistani Prime Minister Nawaz Sharif
offered to open talks on a non-aggression pact with India, proposing that both
nations strike a deal to restrain their nuclear and missile capabilities.
Effects of 9/11 on Kashmir
If the world and the United States changed after
September 11, the center of that change is the region where Pakistan is
located. When it came to begin the war against terrorism Pakistan did not
hesitate to do whatever it takes to fight against terrorism. United States of
America appreciated the efforts of Pakistan which did not please India. So,
India blamed Pakistan-based groups for the December 13, 2001 attack on the
Indian Parliament. In reply, General Parvez Musharraf's speech of January 12,
2002 which even India's hawkish Home Minister Lal Krishna Advani termed four
days later as "path-breaking", India was caught on the back foot.
National Kashmir Committee
It is in this context that Pakistan launched a
new political initiative on Kashmir to reaffirm its long standing policy of
supporting the right of self-determination for the people of kashmir that is
enshrined in United Nations resolutions, initially accepted even by India.
Musharraf announced the formation of a National Kashmir Committee headed by a
veteran Kashmiri politician, and its charter made clear the purposes behind the
initiative. The challenge before the government is to promote confidence among
the people in Pakistan and Kashmir regarding Pakistan's efforts to project the
Kashmir cause as a popular and indigenous struggle internationally.
Having addressed international concerns
regarding terrorism and extremism in Musharraf's January 12 speech, the United
States is now more receptive to Pakistan's plea and is anxious to see a
dialogue on all the issues of Kashmir.
Peace in South Asia and the Kashmir Dispute
Pakistan believes that the establishment of
durable peace in South Asia hinges on the resolution of the Kashmir Dispute in
light of the security Council resolutions and the wishes of the Kashmiri
people. On March 17, 2004 Prime Minister Mir Zafarullah Khan Jamali said the
Kashmir dispute remains the core issue between India and Pakistan. The two
South Asian nations have fought three wars, two of which were over the disputed
kashmir region. In January this year, the two leaderships made a decision to
open the dialogue process in a bid to resolve all disputes between the two
sides.
The Dialogue Process
Pakistan always showed seriousness and sincerity
towards resolution of the core issue of Kashmir by adopting several Confidence
Building Measures (CBMs). World community. time and again has advised India to
decrease the number of its force in Occupied Kashmir and release illegally
detained Kashmiri Leadership. India never hesitated from leveling baseless
allegations against Pakistan of infiltration and also did not stop massive
human rights violations in Kashmir. The need is to initiate vigorous efforts
from both sides in resolving the Kashmir issue. The basic important dispute
between the two countries is Kashmir issue and with its resolution all the
other outstanding issues would be settled very easity. Prime Minister Mir
Zafarullah Khan Jamali said that Kashmir
dispute should be resolved according to the United Nations resolution and with
active participation of the Kashmiris.
Year 2005 - Road to Peace
The Prime Minister said that there wre many
difficulties on road to peace but emphasized the need to take measures to
promote mutual trust and find new avenues for a peaceful resolution of the lingering
Kashmir dispute. The first formal visit of a faction of the separatist All
Parties Hurriyat Conference (APHC) and the Jammu and Kashmir Liberation Front
(JKLF) to Pakistan occupied Kashmir (PoK) and subsequently, though unsanctioned
by Indian authorities to Pakistan between June 2-16, 2005 was thus projected as
a major event and development in the process of solving the "Kashmir Issue". Indeed the visit strongly reiterated the fact that
the APHC continues to be a faithful Pakistani proxy. After his meeting with the
President Musharraf, Mirwaiz Umer Farooq declared that We want Kashmir to be
divided on geographical grounds. We don't wand Kashmir to lose its identity....
we support his [President Musharraf] approach. During their meeting with President Musharraf, the
APHC leaders once again were assured full political, diplomatic and moral
support.
This tour has been helpful in understanding the
viewpoint of the Kashmiri leaders. Their quest for a free hand to decide their
future is valid. They have been living under brutal Indian occupation since
1948. Despite promised justice by the UN 57 years ago, they have been denied
their right of self-determination. It was in fact the denial of justice and
unabated Indian State-terrorism perpetrated against Kashmir.
The recent visit of the APHC leaders was a
significant development, which can be termed as a milestone in the process of
resolving the core dispute of Kashmir between Pakistan and India peacefully. We
wish both the governments to show courage, boldness and flexibility in settling
the issue.
Chapter 11 -
Languages of Pakistan
* Urdu - National Language of Pakistan
* Regional Languages of Pakistan
Q.1.
Write a note on qualities of Urdu and its role in National Integration.
* 1 Introduction
* 2 Urdu - National Language of Pakistan
* 3 Evolution of Urdu
* 4 Progress of Urdu Language
* 5 Qualities of Urdu
* 6 Rich Treasure of Prose and Poetry
* 7 Urdu - An Important Part of Our Cultural
Heritage
* 8 Importance of Urdu in National Life
* 9 Conclusion
Introduction
Language is the only media by which one can
express his ideas and feelings. It plays a vital role in building the character
of an individual as well as a nation. Languages bring closer each other and it
creates a sense of harmony among the people.
Urdu -
National Language of Pakistan
After independence Quaid-e-Azam said in clear
cut words that the National Language of Pakistan would be Urdu. He said
Let me make it clear that the National Language
of Pakistan is going to be Urdu and no other language. Without one state
language no nation can remain tied up solidly together.
Evolution
of Urdu
Urdu evolved over a period of centuried by
cultural between local people of north of Sub Continent and Muslims of Arabia,
Iran and Turkey. The base of this language is Prakrit, an Aryan language. The
script of Urdu is modified form of Persian. Urdu is a word of Turkish language
and its literal meaning is camp.
Progress
of Urdu Language
Due to the efforts of poets and writers
during different periods of history. Urdu progressed well and reached almost
all parts of the sub-continent in the 16th Century. The Muslims, from time to
time, brought about changes and amendments in it to make it more simple and easy
to understand according to their needs and requirements.
After the emergence of Pakistan, a great deal of
work has been done for the progress of Urdu language. The Urdu language has
crossed its evolutionary stages after the Independence and is now on its way to
the road of progress and development. Each Pakistani feels proud of speaking,
reading and writing Urdu. Most of our national leaders, while visiting other
countries, deliver their speeches in Urdu language which enhances its prestige
on the International level. Several Committees have been formed for the level.
Being the national language of the country, it is the binding force between
different parts of Pakistan.
Qualities
of Urdu
1. Great Power of Assimilation
The splendour of Urdu is Turkish and its
charm is Persian in its base. The vitality of Urdu lies in its ability to adopt
words from other languages in such a way as if they originally belonged to it.
The chief reason for its country wide popularity was its power of Assimilation.
According to Sir Syed Ahmed Khan
Still now Urdu has great affinity for many other
words and ideas which increases its beauty.
2. Source
of National Identity
National language is the identity of a
nation. When we are abroad we are identified as Pakistani because of our
national language. That is why, every nation gives out respect and importance
to national language.
Rich Treasure of Prose and Poetry
The Urdu language possesses a very valuable
treasure of poetry and prose. The poets and writers have contributed their most
in its development. Maulana Shibli Nomani, Maulana Hali, Deputy Nazir Ahmed,
Mirza Ghalib, Amir Khusro and many others adopted this language in their poetry
and writings. Sir Syed wrote for the re-awakening of the Muslims of Sub
Continent. According to Abdul Haque
It is Sir Syed due to whom Urdu has made such a
great progress within a period of only one century.
Urdu - An Important Part of Our Cultural
Heritage
Urdu grew in popularity and by the later Mughal
Period and the advent of the British, it had been adopted by the Muslims and
the Hindus alike. It would not be wrong to say if it is said that:
Urdu is a part of our Cultural Heritage
Importance of Urdu in National Life
Certain
points which express the importance of Urdu in national life are given below:
1. Means of Brotherhood and Unity
People of Pakistan are one nation, therefore
their thinking, aims and objectives are common. Their progress and prosperity
depends upon their unity and brotherhood. An important factor for achieving
this unity and brotherhood is Urdu.
2. Source
of Expression
Urdu has become a source of expression,
feeling, thoughts and aspiration. People of two different areas can easily
understood each other ideas and thoughts by Urdu.
3. Means
of Communication and Co-ordination
Urdu serves as a means of communication and
is a binding force between all the four province of Pakistan. People living in
different provinces realize that in spite of speaking different languages, they
are joined together by one national language which is the heritage of all.
4. Medium
of Instruction
Urdu language is the medium of instruction
in most of the educational instituations of Pakistan. History, Islamic Studies,
Political Science and other subjects are taught upto M.A level in Urdu. Lectures
on Islamic education and religion are also delivered in Urdu throughout
Pakistan.
Conclusion
Being the national language of the country
it is the binding force in different parts of Pakistan. The officers have
adopted Urdu language in their official work and the Government has published a
dictionary contained Urdu terms for the office work. The Urdu Development Board
and "Anjuman-e-Taraqi-e-Urdu" are trying to give Urdu a place in
society and it is hope that Urdu would find its place in society within short
period of time.
Q.2.
Write a detailed note on regional languages of Pakistan
* 1 Regional Languages of Pakistan
* 2 1. Punjabi
* 3 2. Sindhi
* 4 3. Balochi
* 5 4. Pushto
* 6 5. Brahvi
* 7 6. Kashmiri
* 8 Conclusion
Regional
Languages of Pakistan
Pakistan is a multi-lingual country. No less
than twenty-four languages and dialects are spoken by the people of Pakistan,
but mainly include five regional languages Punjabi, Sindhi, Balochi, Pushto,
Brahvi and Kashmiri. These languages are rich in literature, poetry, folksongs
and spiritual sayings of their respective saints and contribute greatly to the
culture of Pakistan.
The regional languages though distinct from one
another in their forms, dialects and expressions of thoughts have several
common factors in them. They cultivate in them love, respect and a firm
adherence to the Pakistan Ideology. The regional languages of Pakistan are:
1.
Punjabi
Punjabi is the local language of the
province of the Punjab which is the biggest province of Pakistan with regard to
population and development. It has its links with the Aryan language Prakrit.
Before partition it was spoken in Delhi, Dhirpur, Peshawar and Jammu too.
However as time rolled on the vocabulary of Punjabi language became a mixture
of Persian, Arabic and Turkish words. It has different dialects in different
parts of Punjabi like Saraiki and Potohari but the basic language remains the
same.
Various
Names
Punjabi is a very simple language and easy
to understand. It was given various names during different periods of history.
Famous historian Masoodi called it Multani while Al-Beruni used the name of
Al-Hindi for it. The famous Sikh religious leader Baba Guru Nanak gave it the
name of Zaban-e-Jattan. In the NWFP it was known as Hindko. In the NWFP it was
known as Hindko. Hafiz Barkhurdar was the first person to use the name of
Punjabi for this language in the first half of 17th century in his book
entitled Muftah-ul-Fiqah. Maulvi Kamal-ud-Din also used this name for this
language in his selected works.
Various forms of Lyric and Narrative Poetry
Punjabi is rich in mystical and romantic poetry.
The highly imaginative and artistic exquisite literature, mostly in verse has
two forms one is "Lyric Poetry" which includes Bait, Kafi, Si-harfi,
Bara Mah and Satwara the other one i "Narrative Poetry" which is
composed of various rhythms and meters. Examples are Qissa Noor Namah, Gulzar,
Jang Nama and Vaar.
Famous
Punjabi Poets
Some of the famous poets of Punjabi language
are:
* Baba Farid Shakar Ganj Baksh
* Sheikh Ibrahim Farid Shani
* Madholal Hussein
* Sultan Bahu
* Bullay Shah
* Ali Haider
* Waris Shah
Progress
of Punjabi Language
Before partition Punjabi was spoken and
understood in the eastern part of the Punjab. After Independence concrete steps
were taken for the promotion and development of this language which made it a
popular language in other parts of the province. The Government is still making
efforts for the progress of Punjabi language and extending support to those
institutions which are striving for its development. A present the Punjabi
literature is taugth upto M.A. level in Pakistan.
2. Sindhi
Sindhi is one of the important regional
languages of Pakistan. It appears that Sindhi was spoken in the Indus Delta
from time immemorial. It is said that the language of the people of
Moen-jo-Daro contained elements of the present Sindhi language.
The origin of this language is not exactly
known. However travelers like Al-Beruni have told us about the original script
of the language. "Chach Nama" being an authentic document proves that
the dialect of the Sindhi language was the same in the 12th century, as it is
today. With the advent and influence of Arabs in the Sub Continent Sindhi
changed its form and adopted maximum words of Arabic and also of Persian and
Turkish.
Way of
Writing
In the beginning Sindhi was written in
"Marwari" and "Arz Nagari"' way of writing. With the advent
and influence of Arabs in the subcontinent this way of writing was subsequently
changed into Arabic and adopted maximum words of Arabic and also of Persian and
Turkish.
Steps
Taken to Develop Sindhi
Various steps have been taken to develop
Urdu. Organizations like "Sindhi Literacy Board" and
"Bazm-e-Talib-ul-Maula" etc were set up. Several newspapers published
in Sindhi, such as Ibrat, Naw-i-Sind and Khadim-I-Watan besides a number of
Weeklies.
Famous
Sindhi Poets
Some of famous Sindhi Poets are
* Shah Abdul Latif Bhittai
* Sachal Sarmast
* Makhdoom Noor
* Shah Inayat
* Bedil
* Sabit Ali Shah
* Kazi Kazah
3. Balochi
Balochi is the regional language of
Balochistan. It is the least developed of all the regional languages. It was
spread by Balochi tribal migrated from Iran.
The history of Balochi literature may be divided
into four periods:
1. Early Medieval Period - 1430 to 1600
2. Later Medieval Period - 1600 to 1850
3. Modern Period - 1850 to 1930
4. Contemporary Period - 1930 up to date
Literature produced by earlier poets has no
record as it is preserved traditionally in the memories of the people. No
newspapers or books were published in Balochi up till 1940. After partition,
however Balochi literature received a little boost due to the efforts made by
many associations and by the establishment of T.V stations. At present, Balochi
literature is on the road to development.
Types of
Balochi
There are two types of Balochi namely:
1. Sulemani
2. Makrani
Famous
Literacy Figures and Poets of Balochi
Some of the most literacy figures are:
* Azad Jamaldini
* Ulfat Naseem
* Abdul Qadir Shahwani
* Malik Mohammad Ramzan
* Mir Aaqil Maingal
Well known poets of Balochi language are
* Jam Darag
* Shah Murid
* Shahdad
Progress
of Balochi Language
The Balochi literature was on the verge of
decline before partition. After partition, however it received little boost
when Radio Pakistan, Karachi began its broadcast in Balochi language. Balochi
programmes were relayed from Radio Pakistan Karachi which enhanced the
developmental process of Balochi language.
Balochi
Literary Association
The Balochi literary Association was set up
which published many magazines and articles in Balochi language. A weekly
magazine known as "Nan Kessan" was published. A monthly known as
"Olassis" was also published.
Quetta
Television Station
With the establishment of Quetta Television Station
the Balochi language has received great fillip. Atta Shah is a famous Balochi
poet of Pakistan. Ishaq Shamim is another famous poet of Balochi language whose
poem "Dulhan" is very popular. The renowned politician Gul Khan
Naseer is also considered a good poet of Balochi language. Balochi prose has
also developed a great deal after partition. Translation of the Bible has also
been published in Balochi language.
4. Pushto
Pushto is the regional language of the N.W.F.P
and tribal areas. It belongs to the East Iranian group of languages and
contains many Persian, Arabic, Greek and Pehlevi words.
Famous
Pushto Poets
Some of the well known poets of Pushto language
are:
* Amir Karoro
* Khushal Khan Khatak
* Rehman Baba
* Sher Shah Soori
* Saif ullah
* Kazim Kazim
Steps
Taken to Develop Pushto
Although Pushto is an old language but its
literature is comparatively new one. After independence Pushto literature
received a great boost.
The services rendered by the Pushto poets and
writers in the freedom struggle, in fact contributed a great deal towards the
promotion of Pushto literature.
Sahibzada Abdul Qayyum worked very hard to
create political awareness in the people of N.W.F.P. The Islamic College,
Peshawar which became the citadel of freedom movement in N.W.F.P was
established because of his dedicated services. Peshawar University was
established after three years of Independence.
An academy for the promotion of Pushto
literature was set up under the supervision of the Government. The Pushto
academy was set up in 1954 and Maulana Abdul Qadir (Alig) was appointed as its
Director. This academy prepared Pushto dictionary.
5. Brahvi
Brahvi is the next spoken language of
Balochistan. It fact it is said to be spoken by a greater number of people than
Balochi. The Brahvi language is said to be a member of Dravidian family of
languages. It has borrowed heavily from Sindhi, Persian, Arabic and English but
remains in an unexplained isolation among the Indo-Iran dialects.
Brahvi literature has a vast treasure of
folklores. It's script has borrowed much from Pushto script. Malik Dad was a
great poet and learned person of Brahvi language.
6.
Kashmiri
Kashmiri is the language of the people of
inhabitting the occupied Kashmir and Azad Kashmir. This language has been
derived from Sanskrit. Kashmiri is generally spoken in Muslim families of the
valley. It contains many Turkish, Arabic and Persian words and is written in
the Persian Script.
Kashmiri like all the regional languages of
Pakistan had its early literature flowered in the form of poetry, which began
with the composition of folk songs and ballads.
Kashmiri
Literary Figures
Famous authors of Kashmiri language are:
* Sh. Nooruddin
* Khatoon Lillah Anifa
* Baba Nasiruddin
* Ghani
Conclusion
The regional languages of Pakistan -
Punjabi, Sindhi, Balochi, Pushto, Brahvi are the most modern Pakistani
languages. The have several common feature and their literature bears the same
eternal message for mankind. Government has been doing its best to develop the
regional languages
Chapter 12 - Constitutional
Development and Political Struggle in Pakistan
* Objective Resolution
* Salient features of the Constitution of 1956
* Salient features of the Constitution of 1973
* Steps towards Islamization
________________________________-
Q.1.
Describe some of the important features of Objectives Resolution
* 1 Introduction
* 2 First Constituent Assembly
* 3 Objective Resolution
* 4 Salient Features of Objective Resolution
* 5 Objective Resolution and Liaquat Ali Khan
* 6 Importance of Objective Resolution
* 7 Conclusion
Introduction
Pakistan is the first nation in the world,
whose creation was based on the religious motives. It was because of this
reason that the popular and famous slogan of Pakistan ka Matlab Kiya? La Illaha
Illallah was the main basis of the demand of Pakistan. But at the very outset
of its establishment, it had no Islamic constitution of its own, so according
to the independence act of 1947, the government of India Act 1935, with certain
amendments was adopted by Pakistan. However, a new constitution was to be
framed for the country since the old act of 1935 did not contain everything
required for an independent Islamic State.
First
Constituent Assembly
In order to establish a society based on
Islamic principles, a constituent assembly was formed in 1947 with Quaid-e-Azam
as its leader. The responsibility of making a constitution of Pakistan rested
on Constituent Assembly.
However, with the death of Quaid-e-Azam on 11th
September 1948, the responsibility of framing the constitution fell onto the
shoulders of the first Prime Minister, Liaquat Ali Khan.
Objective
Resolution
This resolution was passed by the First
Constituent Assembly in March 1949 under the leadership of Liaquat Ali Khan. It
contained those objectives on which the future constitution was to be based as
stated by the founder of the nation, Quaid-e-Azam in February 1948, said:
The constitution of Pakistan will be democratic
and based on the fundamental laws of Islam.... Islam and its ideology have
taught us the lesson of democracy.
Salient
Features of Objective Resolution
The salient features of the Objective
Resolution are as follows:
1.
Sovereignity Belongs to Allah
The resolution clearly laid down that sovereignity
over the entire Universe belongs to Almighty Allah alone and the authorities to
be exercised by the people of Pakistan are a sacred trust.
2.
Federal System
Federal System of Government will be
introduced in Pakistan.
3. Golden
Principles of Islam
Principles of democracy, equality, freedom
and social justice as laid down by Islam shall be fully observed.
4.
Supreme Authority of the People
The sovereignity of the state will be
established through the elected representative of the people.
5. Life
According to the Teachings of Islam
The Muslims shall be provided with
opportunity to order their in accordance with the teachings and requirements of
Islam.
6.
Protection of the Rights of Minorities
The rights and interests of the minorities
to freely profess and practice their religion will be protected.
7. Equal
Rights to Citizens
All citizens will enjoy their rights on the
principles of equality.
8.
Development of Under Developed Areas
All efforts will be made for the development
and progress of the under developed areas.
9.
Independence Judiciary
Judiciary will be independent.
Objective
Resolution and Liaquat Ali Khan
While introducing the resolution in the
constituent Assembly, Liaquat Ali Khan said:
The ideals that promised the demand for Pakistan
should form the corner stone of the state. When we use the word
"Democracy" in the Islamic sense it pervades all aspects of life. It
relates to the system of government and to our society with equal validity
because one of the greatest contributions of Islam has been the equality of all
men.
Importance of Objective Resolution
This resolution is of fundamental importance
in the history of constitutions making in Pakistan because from the first
constitution of 1956 till the constitution of 1973 (present constitution)
whatever constitution was framed it was based on this objective resolution. At
the time it was passed, Mr. Liaquat Ali Khan called it
The most important occasion in the life of this
country, next in importance only to be achievement of independence.
It contains those steps and principles which
were to be taken for the fulfillment of the basic aim of the freedom struggle
that is the establishment of an Islamic Society in Pakistan. Hence, it is a
significant document in the constitutional history of Pakistan. When Liaquat
Ali Khan visited America in the course of his speech at New Orleans, he said
We believe in God and his Supreme Sovereignity
because we believe that civic life must have an ethical content and a higher
purpose. But democracy, social justice, equality of opportunity and equality
before the law of all citizens inrespective of their race and creed are also
aspects of faith with us.
Conclusion
All the above mentioned principles were
presented in the Objective Resolution that is why this resolution is considered
an important event in the constitutional history of the country. It was
accepted by all classes of people. It provided a guide line of the future
constitutions of Pakistan which were passed in 1956, 1962 and 1973. It
consisted of such principles which revealed that character of constitution
shall be Islamic
Q.2.
Discuss the salient feature and drawbacks of the Constitution of 1956
The Constitution of 1956 was a lengthy document.
It consisted of 234 articles divided into thirteen parts and six schedules.
Some salient features of the constitution are as under:
1.
Islamic Republic of Pakistan
The name of the country was adopted as the
Islamic Republic of Pakistan. The Objectives Resolution was included as
Preamble in the constitution.
2.
Federal System
The constitution provide for a federal
system in the country. The powers were divided among the centre and the
provinces. The subjects were divided into three lists; the Federal List, the
Provincial list, and the concurrent list.
3. Unicameral
Legislature
The Legislature was to consist of only one
house. Both the wings of the country were given representation in the National
Assembly. The National Assembly consisted of 300 members. 150 members were
drawn from each wing. Thus the principle of parity was adopted.
4.
Parliamentary System
Parliamentary system was adopted. According
to it President was the Head of the State and the Prime MInister headed the
government.
5.
Independent Judiciary
The constitution provided for an independent
judiciary in the country. A Supreme Court was constituted. It was headed by a
Chief Justice. The Supreme Court, interpreted the constitution, advised the
state whenever required and decided the issues arising among the governments.
6. The
President
According to the 1956 Constitution the
President was the head of the state. He was to be a Muslim of at least forty
years ago. The tenure of his office was five years. In case of internal or
external danger he could declare state of emergency in the country. He was
authorized to appoint the Governors, the Judges of the Supreme Court, Auditor
General and the Advocate General.
7. The
Prime Minister
The Prime Minister was the head of the
government. He was the leader of the Parliamentary group and was thus indirectly
elected by the people. He was authorized to nominate his cabinet among the
members of the National Assembly. The Cabinet was answerable to the Assembly.
8.
Fundamental Rights
The Constitution of 1956 provided for the
fundamental rights for the citizens of Pakistan.
9.
Islamic Law
No law would be passed against the teachings
of Quran and Sunnah and the existing laws would be made Islamic in character.
10.
Language
Urdu and Bengali were made national languages.
Drawbacks
of the Constition of 1956
1. A far-reaching devolution of power
already a political reality, was not given a constitutional recognition and
accepted as the basis, of the stale,
2. The federal list was substantially reduced
and the provincial list greatly enlarged, transferring to the provinces among
other subjects, control over mineral resources, recruitment of services,
industries, internal communications and the tribal areas in the North-West
Frontier. This was contrary to the practice of advanced countries where the
federal principle has been used in building up a common nationhood through a
strong Centre. The constitution in Pakistan instead of being an instrument for
unity a country already divided by geography, sought to create two distinct
political entities with maximum autonomy in the management of their affairs.
3. Regional loyalties were further consolidated
by the introduction of parity of representation in the National Assembly. The
Constitution was conceived in the belief that the political life of the country
would always be tied to provincial moorings and will never rise to a higher
plane of nationalism in which party affiliations would cut across the physical
barriers. Parity was certain to foster parochial feeling equally in the region
in whose favor it was to operate and in the region whose interests were
adversely affected by it.
Q.3.
Discuss the salient features of the Constitution of 1973
The Constitution of 1973
After taking control of the government in
1971. Z.A. Bhutto started work on a democratic constitution for the country. On
17th April 1972 the National Assembly constituted a committee to prepare a
draft constitution. The Committee worked hard and prepared the draft of the
constitution which was presented to the leaders of all parliamentary leaders on
20th October 1972. All the leaders signed the draft. After that it was
discussed and debated n the National Assembly which gave its approval on 10th
April 1973. The President gave his assent on 12th April 1973. Finally the
Senate approved the constitution in August 1973. Consequently the constitution
was enforced in the country on 14th August 1973. According to the Constitution
of 1973 Mr. Z.A. Bhutto look over as the tenth Prime Minister and Mr.
Fazl-e-Elahi was sworn in as the President of Pakistan.
Salient
Features of 1973 Constitution
The Constitution of 1973 is strikingly
different from the earlier Constitution of 1956 and 1962. It has the following
salient features.
1.
Written Constitution
Like the previous constitutions of 1956 and 1962
the Constitution of 1973 is a written document. It is very comprehensive and
consists of twelve parts consisting of 280 articles.
2.
Introductory and the Objectives Resolution
It commences with an introductory which
slates the Islam shall be state religion. The principles and provisions set out
in the Objectives Resolution have been made substantive part of the
constitution.
3.
Islamic System
The inclusion of Islamic Provisions has
given the 1973 Constitution an unprecedented Islamic character. It ensures an
Islamic system in the country.
4. Rigid
Constitution
It is a rigid constitution. No Government
can change it at will. It is not easy to make amendments in it. Two-third
majority of both the Houses is required for this purpose.
5.
Federal System
The Constitution of 1973 has introduced a
Federal system in the country. The federation of Pakistan consists of a Central
Government and four Provincial Governments. The Federal Government is headed by
a President elected by members of Majlis-e-Shoora (Parliament)
6. Parliamentary
form of Government
The 1973 Constitution proposes a
Parliamentary form of Government in the country. Prime minister is the head of
the Parliamentary system. He is leader of the Majlis-e-Shoora (Parliamentary).
He is elected on direct adult franchise basis. The Prime Minister selects a
cabinet of central ministers from the members of Parliament which conducts the
affairs of the country. According to 1973 Constitution the Prime Minister
enjoys wide powers.
7.
Bicameral Legislature
The Constitution provides for the
establishment of a bicameral legislature in Pakistan. The Majlis-e-Shoora
(Parliament) consists of two Houses named Senate and National Assembly. The
Senate or the Upper House consists of 63 members (the 8th Amendment has raised
this number to 87). The National Assembly consists of 200 members (Now this
number has been raised to 207). The Majlis-e-Shoora enjoys wide powers of
legislature.
8. Direct
Method of Election
The Constitution of 1973 gives a direct method
of election. The members of the National Assembly, the Provincial Assemblies
are directly elected by the people.
9.
Fundamental Rights
The 1973 Constitution ensures the following
fundamental rights to the citizens of Pakistan.
* Security of person
* Safeguard against unlawful arrest and
detention
* Prohibition of slavery and forced labor
* Freedom of movement
* Freedom of assembly
* Freedom of association
* Freedom of business
* Freedom of speech
* Freedom of profess religion
* Right to hold property
* Equality before law
* Right to preserve language, script and culture
* Safeguard against discrimination in services.
10.
Principles of Policy
The Constitution of 1973 has set the
following principles of policy:
* Local electoral bodies will be set up for
solving local problems.
* The parochial and other prejudices shall be
discouraged.
* The women shall be given full representation
in all spheres of national life.
* Social justice shall be promoted.
* Bonds with Muslim world shall be strenghened.
11. Independence
of Judiciary
The Constitution of 1973 stresses upon the
establishment of an independent judiciary. Full job security has been provided.
The judges are appointed by the President. They cannot be removed from service
before the end of their term except on the recommendation of the Supreme
Judicial Council. In addition the Judges are paid respectable salaries.
12.
National Language
The 1973 Constitution has declared Urdu as
the national language of Pakistan. However English has been retained as the official
language for 15 years. Similarly regional languages have been provided full
protection.
13.
Single Citizenship
The Constitution of 1973 has established the
principles of single citizenship. According to this principle the rights and
duties of the citizens are determined by the Federal Constitution only. Thus
the people throughout Pakistan are citizens of Pakistan.
14. Rule
of Law
The 1973 Constitution establishes rule of
law in Pakistan. According to rule of law no person can be deprived of his fundamental
rights. All the citizens of Pakistan are equal before law.
15. High
Treason
According to the Constitution of 1973 the act of
unconstitutional abrogation of the Constitution has been declared as an act of
High Treason.
16.
Referendum
The Constitution of 1973 has authorized the
President to hold Referendum on any national issue. Similarly the Prime
Minister can ask the President to hold referendum on any important national
issue
Q.4.
What are the steps towards Islamization in Pakistan taken by the Government?
Introduction
Pakistan is an ideological state which was
founded so that the Muslims would lead their lives according to the principles
of Islam. All the laws made and implemented in this country have been designed
keeping in view the teachings of Holy Quran and Sunnah. Quaid said
It is my belief that our saluation lies in following the golden rules of
conduct set for us by our great law given by the Prophet of Islam. Let us lay
the foundation of our democracy on the basis of truly Islamic ideals and
principles. Our Almighty Allah taught us that the decisions in the affairs
shall be guided by discussing and consultation.
All the constitutions that have been implemented
in our country (1956, 1965 and 1973) have all contained Islamic Provisions. To
accomplish these provisions, the Government of Pakistan has taken the following
steps to introduce Islamic Laws in the Country.
1. Hadood Ordinance
It was promulgated in the country in 1977. In
the light of Hadood Ordinance different punishments were prescribed for various
crimes. The word Hadood means the punishment which has been prescribed in the
light of Holy Quran. According to the Hadood Ordinance, manufacture, export,
import and use of alcohols was considered as a crime. Any person found guilty
will be liable of the punishment of 30 lashes and 5 years imprisonment.
The second Hadood Law is concerned with the
crime of theft.
The third Hadood law is meant for adultery and
rape (Zina-bil-Jabr) whose punishment is stoning the adulter to death.
2. Zakat and Ushr Ordinance
Zakat and Ushr Ordinance was promulgated in the
country of June 20, 1980. According to this ordinance, a Zakat Fund will be established to collect all sorts of gifts and
it will be compulsory for every Sahib-e-Nisab Muslim to pay Zakat by deducting
it from his/her account in the bank.
Ushr is the tax levied on yield of agriculture
land in cash or kind. According to this ordinance, every owner who ploughs and
cultivates land is bound to deposit 10% of his earning in cash or kind as Ushr.
3. Establishment of Federal Shariat Courts
It is a highly important step undertaken by the
Government. This courts decides various issues brought before it in the light
of Holy Quran and Sunnah. Any citizen can challenge any law of the country in
the Shariat Court where he has to prove that a certaining law is against the
injunction of Islam and therefore be declared as unliable.
4. Interest-Free Banking
On January 1981, the interest-free banking
system was introduced in Pakistan. According to this system, the account holder
becomes the partner with the bank in its profit or loss and shares it according
to his investment in the bank.
5. Teaching of Islamiat and Pakistan Studies
In the light of University Grants Commission all
Universities of Pakistan and boards of Education have been given instructions
to introduce Islamiat and Pakistan Studies as a compulsory subject in
intermediate, degree and post graduate classes so that the system of Education
should become compatible to the Ideology of Pakistan.
6. Establishment of Islamic University
Shariat faculties have been established in
various universities for the promotion of Islamic teachings. The function of
Jamia Islamia Bahawalpur has been streamlined and an Islamic University has
been established in Islamabad.
7. New Education Policy
In April 1979, a new education policy was made
on the basis of Islamic concepts and the Ideology of Pakistan. In the light of
the new policy, women universities will be set up in Lahore and Karachi.
8. Unislamic Literature
A ban has been put on the printing, distribution
and sale of all kinds of literature which is likely to propagate against the
ideology of Pakistan or to give rise to provincial, lingual or sectorial
prejudice.
9. Nizam-e-Salat and Arrangement of Azan
Nizam-e-Salat was promulgated by which it was
intended to persuate the general people and the employee's of the Government
offices to pray five times a day. Also, arrangements for Azan on radio and
Television were made.
Conclusion
The above steps taken by the Government towards
Islamization in the country will vertainly lead the nation to progress and
prosperity within the limits prescribed by the Holy Quran and Sunnah.
Role of
Ulema in Organizing the Muslim Society
Q.1.
Discuss the role of Ulema in organizing the Muslim Society.
Role of
Ulema in Organizing the Muslim Society
The Muslim scholars played a vital role in
organizing the Muslim society in India. The period of rulers of Delhi comprises
on the ruling period of Ghaznavids, Ghoris, Ghayasuddin Balban, Alauddin Khilji
and Sadaat period. When the Muslim Society was established, the scholars from
the Muslim states of Central Asia entered India in a large number. These
scholars of Islam played a decisive role in making Lahore and Multan in Punjab,
Deebal and Mansoora in Sindh and Ajmer and Delhi in Northern India the centers
of Islamic culture and civilization in India. Qazi Abu Mohammad Mansoori, Abu
Mashir Sindhi and Rija Sindhi, rendering the Islamic services, became very
famous in this regard.
Sheikh Ismail, initiating preaching of Islam
firs time in Punjab, played a crucial part in stabilizing Muslim society in
India. Abu Hassan Lahori stressed upon the teaching of Hadiths but the
history-maker was Ali Hajveri Data Ganj Buksh who was born in 1009 and died in
1070. Raziuddin Hassan Sifani was the expert of knowledge of Hadiths and his
famous work Mashariqul-Anwar remained as an authority on knowledge of Hadiths
for a long time. He appointed Qazi Minhajuddin Siraj as the court justice who
showed absolute realism and established ever lasting examples of Islamic mode
of justice. His book Tabqat-e-Nasri is also a source of fame for Minhajuddin.
The greatest literary personality of Ghayasuddin
Balban period was Maulana Burhanuddin alki who wrote Mashariqul Anwar and
Fiqah-e-Hidaya which became an important base for Islamic instructions in
India.
Maulana Mugheesuddin Bayanvi was not only the
court man of King Alauddin Khilji but was also the court justice. He defended
Hindus by saying that receiving Jazia (tribute) from Hindus is not just.
The academic works were performed by Sheikh Ali
Mahaimi; a follower of the Philosophy of Wahdat-ul-Wajood (i.e. God is one)
include Tabseer-ur-Rehman (i.e. the interpretation of Holy Quran in Arabic) and
the interpretations of famous books by Shahabuddin and Sheikh Ibn-e-Arabi.
These books were included in the syllabus of religious institution.
Services of Ulema During Mughal Period
The scholars of Islam, during Mughal period,
were divided into two groups, First the Scholars of Haq (rectitude) who kept
themselves busy in worshiping God and the second Scholars of Soo (opportunities
who interpreted religious teaching according to likings of the Kings. Emperor
Akbar, for Hindus-Muslim merger, did not hesitate to marry a Hindu princess
Jodha Bai who did not accept Islam to her last breath. He introduced a new
religion Deen-e-Elahi in 1581. Under this new religion he declared himself the
messenger of Allah on earth (i.e. Kufr)
Hazrat Mujaddid Alf Sani (1564-1624) opposed
Kufr severly. Sheikh Ahmed Sirhindi, who was popularly known as Mujaddid
(Renovator of Islam) had traced his descent from Caliph Umar, rejected the
heterodoxies of the great Mughal Emperor Akbar. He tried to influence the
courtiers of Akbar and continued his tirade against the Hindus. Sheikh Ahmed
Sarhindi wrote a Risala (Magazine) Asbat-e-Nauwwat to oppose Deen-e-Elahi.
During the period of Emperor Jahangir (1605-1627) the respect of Scholars of
Islam was restored and Deen-e-Elahi was abondoned. The period of Aurangzeb
Alamgir (1659-1760) was a glorious period for the establishment of and
stability of Muslim society in South India. Islam nourished successfully
because Aurangzeb himself was the strict follower of Shariyah. He teamed up
with Sheikh Nizamuddin Burhanpuri and other scholars and produced an authentic
book Fatwa-e-Alamgir compiled on Islamic Laws.
After the death of Auragzeb in 1707 Muslim
society began to decline. To reinforce Islamic Society, Shah Wali Ullah
(1703-1762) rendered his services and wrote many books on Fiqah and Tasawuf and
translated Holy Quran in Persian. Shah Wali Ullah another Islamic mystic of the
Sufi tradition of Sunnism who claimed his lineage from Quraish tribe of Prophet
Mohammad and of Umar. The famous work of Shah Wali Ullah ‘Tafhimaat’ (i.e. the
understandings) created deep influences on education and syllabus of education.
Further, he invited Afghan ruler Ahmed Shah ruler Ahmed Shah Wali Ullah with
the help of Ahmed Shah Abdali restored the position of Muslim society.
According to Shah Wali Ullah the mark of the perfect implementation of the
Sharia was the performance of Jihad. Wali Ullah’s son Abdul Aziz (1746-1823)
carried forward the legacy of his father and as a result India faced violent communal
disorder for decades. Aziz’s disciple Saiyid Ahmed of Rai Bareli under the deep
influence of the jihadi spirit of the faith propounded by Wali Ullah and Sunni
extremism of Maulana Wahab of Saudi Arabia launched jihad against the
Non-Islamic power of the Sikh Kingdom of Ranjit Singh with a view to restore
Dar-ul-Islam (A land, where Islam is having political power)
Haji Shariat Ullah (1768-1840) started his
Faraizi Movement in Bengal because the Muslims started loosing the grip of
Islam. Hindus started indulging Muslim towards Shirk (i.e. to claim someone
equivalent to Allah). This movement spread the message that all Muslims should
keep their acts confine to Shariyah and the Faraiz-e-Islam (i.e. the duties of
Islam). Titu Mir (1782-1831) also started his movement in Bengal against the
cruel acts of Hindus landlords against Muslim tenants.
Services of Ulema During Colonialism
The movement for Islamic fundamentalism got a
severe jolt with the failure of the Sepoy mutiny in 1857, when the Muslim radicals
lost all hopes to restore Islamic power in India. The Islamic clerics however,
kept the movement alive through institutional Islamic movement and founded
Islamic institutions like Darul-Uloom, Deoband (1866), Anjuman Himayat-e-Islam,
Lahore (1884), Sind Madressah-tul-Islam, Karachi (1885), Nadwatul-Ulema,
Lucknow (1898), Madressah Manzar-ul-Islam, Barely (1904), Islamia College,
Peshawar (1913) and Jamia Millia Islamia, Delhi (1920.
Muslim Ulemas like Maulana Mohammad Qasim,
Maulana Rasheed Ahmed Gungohi, Sheikh-ul-Hind Maulana Mehmood Hassan, Maulana
Ubaid-ullah Sindhi, Maulana Ashraf Ali Thanvi, Maulana Shabbir Ahmed Usmani,
Sir Syed Ahmed Khan, Maulvi Charagh Ali, Mohsin-ul-Mulk, Maulvi Mehdi Ali Khan,
Waqar-ul-Mulk, Maulvi Mushtaq Hussain, Altaf Hussain Hali, Maulana Shibli
Naumani, Syed Suleman Nadwi, Maulana Abd-ul-Islam Nadwi, Maulana Abu-al-Hassan
Ali Nadwi, Maulana Ahmed Raza Barelvi and Maulana Hamid Raza Barelvi struggled
for the renaissance of Muslim Society during the period of Britain Colonalism.
Sir Syed Ahmed Khan while taking inspiration Shah Wali Ullah’s concept of
tactical moderation of Islam formulated the two-nation theory which formed the
basis for the demand for a separate Muslim land of Pakistan.
Remembering
role of Ulema in Pakistan Movement
By Mohd Saleem Shaikh
In 1940 the Muslim League formally endorsed
the partitioning of British India and the creation of Pakistan as a separate
Muslim state. During pre-independence talks held in 1946, therefore, the
British government found that the stand of the Muslim League on separation and
that of the Congress on the territorial unity of India were strongly
irreconcilable.
The British then decided on partition and on
August 15, 1947, transferred power dividedly to India and Pakistan. The latter,
however, came into existence in two parts: West Pakistan, as Pakistan stands
today, and East Pakistan, now known as Bangladesh. The two were divided by
1,600 km (1,000 miles) of Indian territory.
The separate homeland that is now named
'Pakistan' was obviously a direct outcome of insurmountable struggle and a raft
of sacrifices by audacious Muslims of sub-continent from all walks of life.
Apart from the role of politicians of the
sub-continent in the struggle of freedom for Muslims of India, the contribution
of writers, theologians, journalists, students, women and mainly Ulema and
mashaikh is worth remembering. They all channeled their energies and sources in
the making of the Muslim nation and the idea of what is called two-nation
theory. In pith, the credit for the success of the struggle cannot be
attributed to a mere single section of the society. Irrespective of professions
and strata of society, each and every Muslim was motivated and moblised to take
active part.
Broadly speaking, almost all the Ulema and
mashaikh as well as other prominent leaders belonging to all schools of thought
from the entire sub-continent readily propped up the cause of what was named
'Pakistan Movement'.
Of the Ulema and mashaikh, Allama Shabbir Ahmed
Usmani was the outstanding personality who rendered really valuable services
for mobilizing and gearing up the movement of Pakistan. He and other noted
Ulema and Mashaikh had a great number of followers spread over the
sub-continent, who put their hearts in speeding up movement of separate
homeland for the Muslims of the united India.
Hence, the services of the Ulema and Mashaikh in
the movement of Pakistan proved strong backing and boosted efforts carried out
by the Muslims of the sub-continent for a separate Muslim state, where they
would spend their lives in accordance with Islamic laws and principles without
any fear. Their services included educating their disciples and awakening the
general masses to the need of Pakistan for the Muslims of the sub-continent,
making physical and personal contacts with the people even in distant areas,
convening of public meetings and ingraining the idea of inevitable necessity of
an independent country in their minds.
Moreover, while complying with the instructions
and directions of the Quaid-i-Azam in strict manner under the able guidance and
instructions, the Ulema and Mashaikh spread the message in all corners of the
sub-continent, infused the Muslims and worked ceaselessly to achieve the goal.
Maulana Shabbir Ahmed lent his full support in
the election campaigns of the Muslim League and even pleaded in favour of
Quaid-i-Azam against all opposition, directed from other ill-advised and
ill-informed rather blind Ulema and Mashaikh. He always publicly announced his
complete faith in the honesty and integrity of Quaid-i-Azam and even exhorted
the Muslims to vote to the Muslim League. For, it was struggling hard for
carving out a new Muslim State on the global map where the Islamic laws and
traditions shall possibly be formulated and practiced. He advised the Muslims
not to lend an ear to Hind-influenced Muslims or the nationalist Muslims. On
one occasion, he said that any one who casts his vote for the opponents of the
Muslim League must think of the eventual aftermaths of his action in terms of
the interests of his nation and the answers that would be called upon to yield
on the Day of Judgment.
Therefore, the role of our Ulema and Mashaikh in
the Pakistan Movement is really highly laudable and worth of writing in letters
of gold. They prevailed upon their followers for awakening the common people,
they toured the country in spite of the difficulties in the means of
communication, they addressed meetings and enabled the nation to reach that
goal which they have resolved for.
In this connection, the names of Pir Jama'at Ali
Shah, Mian Ghulam Ullah Sharaqpuri, Pir Ghulam Mohyuddin Golravi, Allama
Allauddin Siddiqui, Allama Shabbir Ahmed Usmani and many other noted religious
leaders will ever be remembered with regard to the superb services they
rendered for the cause of Pakistan's making. It is worth mentioning here that
when the matter of Aligarh University's progress and later that of the
financial needs of the Muslim League for its development rose, Hazrat Pir
Jama'at Ali Shah subscribed lakhs of rupees on his behalf and on that of his
followers. In the same way, when the 1945 elections were in full swing, Khawaja
Hasan Nizami of Taunsa and other deities asked their followers to work for the
success of the Muslim League.
Apart, the grand historic congregation of
Benares, which was attended by more or less six thousand Ulema and Mashaikhs as
well as hundreds of thousands of students from every sphere of life delivered
real support to the Pakistan Resolution in 1940, and so made the task of the achievement
of Pakistan considerably easier.
Similarly, the landmark convention of the
All-India Muslim League in 1946 was attended by a great number of Ulema and the
Mashaikh including Pir Jama'at Ali Shah, Maulana Jamal Mian of Farangi Mahal
(Lucknow) as well as the inspiring personality of Maulana Abdul Hamid of Badaun
in Uttar Pardesh. As recorded in Pak-India history, afore-mentioned religious
leaders and scholars enjoyed deep and intensive influence of the common people
and had a large number of followers and adherents. Given the reasons, these
Ulema and Mashaikh proved a strong source of greater strength and sacrifice for
the Muslim League, who devoted themselves to the cause of Pakistan Movement for
freedom.
After reviewing Pakistan's history, one comes to
a conclusion that religious scholars have been a great source for building the
nation in one way or the other. Convinced by the fact that they continue to
enjoy the status of strong opinion leaders in our society with ever-rising
number of their followers, their role can be utilized for the country's
socio-economic development other than just spreading and teaching Islam.
It has been observed that isolating them from
putting their efforts and minds for the country's socio-economic and political
development is a major cause behind the outlook they present.
However, one hardly disagrees to the idea that
Ulema can be made play their proactive role in helping the government in its
fight against sectarianism and in promoting national harmony and tolerance in
the society, help project a real and peaceful image of Islam in the world, help
other Muslim countries to counter anti-Islamic propaganda, help eradicate drug
abuse from society and help the government to control birth rate by augmenting
population awareness in their speeches.
Being a due role of the religious scholars and
orators towards society's uplift in all spheres of life, they should preach
their followers and disciples through their lectures and sermons to work at all
possible levels for society's socio-cultural and politico-economic development
by contributing their efforts to combat society's different burgeoning
problems. For example, corruption, rape, dowry, hoarding, illiteracy, AIDS,
rising population, pollution, child labour, bigotry, chauvinism, terrorism,
religious extremism and fanaticism, etc.
There are some so-called religious scholars in
the country who have played havoc to the country's image. They preached nothing
but extremism, fanaticism, sectarianism and hatred against other religious
outfits to the extent. Several religious organisations, many of them albeit
banned to continue to operate freely under different names, circulated
inflammatory material and brainwashed the minds of youths towards fanning
religious hatred, extremism, fanaticism and sectarianism; thereby, peaceful
youths were turned militants. The time proved such obnoxious roles as
destructive roles rather than constructive. As a result, Pakistani society
continues to suffer awfully.
It is high time religious scholars realised
their due role and rearranged themselves and contributed to salvage the ailing
society. Its equally obligatory on them to preach Islam in its true spirit that
stands for tolerance, brotherhood, tranquility and peace without harming or
preaching hatred against another religion or religious outfit