Ideology of Pakistan in the light of statements of Quaid-i-

Azam and Alama Iqbal:

The muslims are a separate nation with their distinct culture, civilization, heritage, interests and concerns.
Their objective is to preserve and protect this identity. This sense of nationhood developed earlier then the
establishment of Pakistan. This sense ultimately created the state. Therefore, the issue is how to protect and
promote this separate identity and what should be measures and methods to achieve these objectives. How
best we can protect and promote that identity. The core of this separate identity is provided by Islam. It has
served as sheet anchor for this concept of separate nation. On this basis this cause was promoted.

This concept of separate nation on the basis of Islam has three aspects

I. The teachings and principles of Islam which are universal aspect of this concept of separate
nation.
II. The Muslim rule which gave sense of confidence, sense of identity, sense of importance to Muslims
in this part of the World.
III. The cultural influences which came from central asia because the muslim conquerer came from
that region for some of our habits, some of our dress, some of our foods has been influenced and
same can be said about the language.
IV. The impact of local environment and conditions. That what was the conditions in which Muslims
were living in the geographical conditions and interaction with other people also influenced their
options and habits. For example, the hot climate has an impact over dress of people, the food
which they eat. This is different in the cold climate.
These factors was the basis for the development of separate identity of Muslims in this part of the

World. The role of ledership is very important in the development and and effective promotion of

certain ideology. In the context of the leadership the role of Quaid-i-Azam and Ilama Iqbal becomes

very important. Leadership plays an important role in creating sense of avairnous, a sense of

understanding and leadership also plays an important role in mobalizing people on the basis of

ideology. They give them sense of direction. They create the sense of consciousness based on that

ideology in this way the group of people actually become a highly motivated, goal oriented and

motivational force that facilitate the implementation of the ideology. This kind of role was played

by the Quaid-i-Azam for the development of nationhood, for the development of two nations

theory and ideology of Pakistan.

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Quaid-i-Azam was history making personality. He not only left in prints on history, but he changed
the direction of history by creating the new state of Pakistan. He was visionary who could looked in
future and think about the situation that the muslim of South Asia were to face over a long period
of time. He was a person who was able to give them a sense of direction. He was a crazmatic
leader. A creasmatic leader is a kind of leadership. It is shaped by two basic factors.
I. The personal attributes of a leader, his qualities, his vision and his capability to mobalize
people.
II. The context and a situation. A cresmatic leader come up in the situation of crisis. When

traditional institutions have been dislodged new and modern

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 institutions are setup whose credibility is not established, people are not satisfied with it
and they are looking for alternative a bater solution a bater prospects. In this situation that
you have crisematic leaders.

Quaid-i-Azam came on the political scene when Muslims were facing the crisis, crisis of identity,

crisis of how to deal with the situation under the British rule. It is in this condition he imargedas

crisamatic leader.

The crismatic leder enjoys the total commitment and total loyalty of people. People have
faith, confidence in that leader that he can solve the problems that is what kind of
leadership Quaid-i-Azam enjoyed. He laid a decisive role in articulating the concept of
Muslim Nationhood and also bringing people that is Muslims inline with that kind of
thinking.
He started his political career in 1906 when he became secretary to Muslim leader Dada
Bhai Noroji. Three years later in 1909 when new government of India act was enforced and
legislative council was established, Quaid-i-Azam was elected to that legislative council from
Bombay. From that time onwards Quaid-i-Azam remained the member of legislative council
and legislative assembly which was made later on for most of the time. In 1913 he formally
joined all India Muslim League. From 1913 to 1920 he remained the member of both
political parties. In 1920 he left the congress for good. From 1920 onwards he completely
devoted to the help and guidance of the Muslims of British India. During all these years the
emphasis of Quaid-i-Azam was the Muslim being distinct and separate identity has their
own interests which needs to be protected. This was avident with his statements that he
gave from time to time. If we look at Lucknow pact which was an agreement and
understanding between congress and Muslim League facilitated by him. One or two things
are very important.
I. the issue of rights of Muslims was adequately delt in this pact. For example, the

congress

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accepted the demand for the separate electorate. They also aggreed that in the
central legislature one/third seats would be reserved for Muslims. There was also
guarantees and provisions for the protection of minority rights. In other words he
was working for the constitutional arrangement and towards political arrangements
for the protection of separate identity of Muslims.
With the subsequent development of Nehru report published in 1928 this report
denied all those rights which were given to them in Lucknow pact of 1916. The
principle of separate electorate was discarded in Nehru report Quaid-i-Azam
objected to that and wanted Nehru report to be amended, but that does not
happened because congress was unwilling to amend the Nehru report. On year later
in 1929 Quaid-i-Azam presented his 14 points which are known as 14 points. A
speech which he made in March 1929. It is a

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charter of Muslim rights and Muslim interests. That represents political,
administrative, religious interests and demands of Muslims. The 14 points reflects
the Muslim League’s demands as an expression of Muslim nationhood, as an
expression of distinct Muslim identity.
From 1935 onwards he was engaged in in very active mobalization of Muslim
community. He began to emphasise muslim identity and Islam, because he thought
a common denominator, set of values, principles, broadly shared by the muslims in
this region could be and important political symbol to unify them and important
instrument of mobalizing people. Therefore, he emphasized that Islam is core and
important to the identity that Muslims were advocating and propogating.
From 1935 onwards he began to talk about the separate interests and separate

identities of Muslims. He emphasized for time and again

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that the muslims are not a minority. They cannot be treated as minority, but as a
separate entity and separate community which fulfills all the conditions of being
separate and distinct nation.
In 1937 there were provincial elections in India and congress won elections in 6
provinces and Muslim League performance was very poor. In this context Nehru
issued a statement that there are two parties in India one the British and second the
Congress. Quaid-i-Azam questioned this statement and said that Muslims are third
party in India. Muslims cannot be subsumed under congress and muslims are a third
party and separate entity. In 1939 he said that Muslims and Hindus are two nations
and we are going to live as nations and play our part as a separate nation. That is to
play a part in constitutional development in India.

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His well known statement which is most comprehensive statement of why and how
Muslims of this Subcontinent are a nation he said “we are a nation with our
distinctive culture and civilization, language and literature, names and
nomenclatures, sense, values and priorities. We are a separate nation because we
have our own distinct outlook of life and on life. By all cannons of international law
we are a nation”. His speech in the Lahore resolution is a basically is again a
restatement of what is a separate nation. In addition to that he wrote an article
which was published in british magazine called “time and tight” and the date was
March 9 1940. This is the only article which he wrote himself. This article addresses
two major issues
I. how and why muslims are different and a

nation.
II. What should be the political future of India. What should be the shape of

region

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and how best the interests of Muslims be protected.
Here he was dealing with the concept of separate state for the muslims,
because the sufficient guarantees could not be available. In other words we
can argue that he was playing very important role in shaping the concept of
Muslim nationhood for Muslims of this region. He had very clear view of
Islam for the Muslims of this region and that means also for Pakistan after it
came into existence.
For him Islam was a dynamic force that could unite the muslims. It can also

help the muslims to overcome their crisis. Islam was a source of inspiration

and guidance. Islam, in Quaid-i-Azam’s views provided the ethical foundation

to society and political processes. It was a kind of broad framework,

parameters within

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which human action must be conducted. In his views Islam is a social order
and civilization. It provides guidance and inspirations for constitution making
and governance. However, when he was talking about Islam. He was also
talking about modern nautions of state, governance and civil rights all the
ingredients of modern polity and political system.
For Pakistan he talked about Islam as well as democracy, civil and political

rights, socio-economic justice and an emphasis that constitution is to be

made by an assembly or by representatives. In this connection he also talked

about the rights of minorities. The minorities will enjoy religious freedom. In

his view Pakistan was to be modern, democratic state that drives its ethical

foundation from Islam where the source of guidance and

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 inspiration for constitution making and governance is going to be Islam. That
is how he projected the concept of two nations theory, the concept of
nationhood and ideology of Pakistan.
Allama Iqbal poet and philosopher:
People like him are b through out his career he was very conscious of the significant role

Islam plays in the lives of Muslims. He red his poem in public for the first time in 1899 in a

public meeting organized by Anjaman e hamait e Islam in Lahore that was the beginning of

his public career as a poet. In the initial stages Iqbal was critical of the conditions prevailing.

However, he was nationalist in his orientation. He was talking about whole of India and

people from all classes. It can be seen in his well known poem Taran e Hind where he talks

about India as a whole. The change in his thinking came later on through reflection, through

deep study of Islamic history and also World History. He went to England for higher

education in 1905 and for

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next three years he was in England, Europe and especially in Germany in Cambrage he did
Honors and ultimately got degree in bar at law. he got his PHD from Munich university in
Germany where his name was recommended by his teacher at Cambrage university in
England. He recommended that Munich university should give him PHD degree.
He spent few Months in the German city of Hardelburg where he lived. Now, government of
Pakistan has identified the house where he lived. On his return from Europe to Endia, Iqbal
focused
on the causes of decline and degeneration of Muslims and how could they regain the glory.

How could they overcome the problems which they are facing. He was focusing Muslims in

general and Muslims of Sub-continent in particular. He was convinced that Islam can

salvage the Muslims and he was also convinced that the islam has always saved the Muslim

community and they have to turn towards islam in order to deal with the current

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situation. For him, Islam is living and dynamic ideology that could meet the challenges of
present day. He thought by following the principles of Islam they could manage the
situation. He also talked about re-interpretation of Islam for dealing with modern
conditions. Infact, his discussion of Islam and kind of role it could play in the lives of
Muslims, it could be found in his six lectures that he delivered in 1929 and 1930 which was
published as reconstruction of religious thought in Islam. It is difficult study that is why
many people do not give attention to it but it is important to study, because it reflects his
views on Islam.

He also played an important role in practical politics for the muslims of South Asia. He was a

participant in the round table conference of 1931 and 1932. He was also involved in the

politics in Punjab. Infact, he was elected to the legislative council in Punjab. But most of the

his time was devoted to Muslim League in this province. Some of his views are

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expressed in his letters that he wrote to Jinah in 1936 and 1937.
In the presidential address of Muslim League in 1930 invisions the the establishment of a
state for Muslims in South Asia. It was a dream which Iqbal saw in 1930.
He argues in that detailed lecture that if the Punjab, NWFP, Baluchistan and Sindh are
amalgamated in a political entity within British Empire or outside of British Empire that will
be the destiny of Muslim of North-Western India. He thought that if this kind of solution is
found then this will provide security and balance for India and Muslims. It would provide
them an opportunity to flourish and develop

themselves and also enable them to focus on Islam. He articulates these views very clearly
when he
wrotes letters to Quaid. He also includes Bengal in his discussions.
Iqbal was a visionary and an intellectual who saw a dream that one day state will be created

but he did not live to see that state coming into existence. He died in 1938. Quaid I Azam

was a statesman, a strategist and advocate of case for Muslims and he led the

establishment of Pakistan in 14th August 1947.

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