IDEOLOGY

 Meaning of an Ideology :
The word “ideology” is
composed of two Greek words “ideo” and “logos”.It
literally means “the science or study of ideas”.

 The ideology of any nation reflects the ideals and

aspirations of its people, and religion and cultural
shape, their thinking which binds them together
 IDEOLOGY
 Definition of an Ideology :

An ideology is a form of social or political

philosophy in which practical elements
are as prominent as theoretical ones; it is
a system of ideas that aspires both to
explain the world and to change it.
 IDEOLOGY
 How Ideology Emerges?
 Ideologies tend to arise in the times of crises
and social stress.
 A society having no ideology, when faced with a crisis,
May find it difficult to decide by reacting to its ethical
and Practical aspects as to whether to confront it with
courage or retreat fromit.
 IDEOLOGY
 Political Ideology
A political ideology is a system of beliefs
that explain and justifies a preferred political order,
either existing or proposed and offers a strategy for its
attainment.
 Ideology of Life
When a significant purpose becomes a joint
ideal of people’s life then it is a common ideology of life.
IDEOLOGY OF PAKISTAN
 The ideology of Pakistan took shape through an
evolutionary process.
 Historical experience provided the base;
Allama Iqbal gave it a philosophical
explanation
Quaid-i-Azam translated it into a political
reality
and the Constituent Assembly of Pakistan,by
passing Objectives Resolution in March 1949,
gave it legal sanction.
CONTINUED......
 It was due to the realization of the Muslims of South
Asia that they are different from the Hindus that they
demanded separate electorates.

 Ideology of Pakistan based on the Two Nation Theory

which up holds that Hindus and Muslims are two
separate and distinct nations having their own
culture, civilization, literature, religion, and way of life,
CONTINUED......
 Muslims cannot merge with any other nation because
their philosophy of life is based upon the principles of
Islam.

 However when they realized that their future in a

“Democratic India” dominated by Hindu majority was not
safe, they changed their demand to a separate state.
CONTINUED…..
 The basis of the Muslim nationhood was neither
territorial nor racial rather they were a nation because
they belonged to the same faith,Islam.

 They demanded that the areas where they were in

majority should be constituted into a sovereign state,
wherein they could order their lives in accordance with
the teachings of Holy Quran and Sunnah of Holy
Prophet (PBUH).
CONTINUED…..
 The creation of Pakistan was unique in the sense that
it was based on an ideology which sought its roots
from the religion of Islam.

 The famous slogan was as under:-

“PAKISTAN KA MATLAB KIYA, LA
ILLA HA ILL ALLAH”
Meaning and definitions of Pakistan
Ideology
 Ideology of Pakistan is actually implementation of
Islamic teachings.

 To maintain and arouse the national dignity and

struggles for unity among Muslim Ummah and Islamic
rule is in fact Ideology of Pakistan.

 Two-Nation Theory on the basis of Islamic Philosphy

in political and cultural background of Sub-continent
is called ideology of Pakistan.
CONTINUED…….
 Ideology of Pakistan is actually Islamic ideology.

 The idea of Muslims, attaining Pakistan was infact

Ideology of Pakistan.
Ideology of Pakistan in the Light of
Statements of Quaid-i-Azam
 We are a nation with our own distinctive culture and
civilization, language and literature, names and
nomenclature, sense of values and proportion, legal
laws and moral code, custom and calendar, history and
tradition, aptitudes and ambitions; in short, we have our
own distinctive outlook on life and of life. By all cannons
of international law, we are a nation.
 Speeches and statements: 1940-47 Jinnah believed in the force of
Islam as he said that Islam is a dynamic force that can unite the
Muslims. It can help to overcome the present crisis. Its a source of
inspiration and guidance providing ethical foundation, a framework,
social order and civilization.
Quaid-i-Azam and Ideology of Pakistan
 Jinnah played a decisive role in articulating the Muslim
demands and pursuing these faced strong opposition
from the Hindus and theBritish.

 He started his political career in 1906 by joining the

Indian National Congress.

 He was elected to the Legislative Council in 1909 and

in 1913 he also joined the All India Muslim League
(AIML).
CONTINUED…..
 Now he was member of both the political parties.
Having disagreement with Gandhi on the issue of
Swaraj (self-rule).

 Jinnah resigned from the Congress in 1920.

 His early efforts to promote Hindu-Muslim unity were

materialized when THE LUCKNOW PACT (1916) was
signed.
CONTINUED…..
 The Hindus accepted the Muslim demands:

 Separate Electorate

 One-third Seats in Central Legislature

 Protection of minority rights

Views of Allama Iqbal on Ideology of
Pakistan

 I am fully convinced that the Muslims of India will ultimately have to

establish a separate homeland as they cannot live with Hindus in the
United India.
 India is a continent of human beings belonging to different languages
and professing different religions. To base a constitution on the
conception of homogenous India is to prepare her for civil war. I,
therefore, demand the formation of a consolidated Muslim state in the
best interest of Muslims of India and Islam.
Allama Iqbal and Ideology of Pakistan
 IQBAL- Focus on the conditions of the Indian Muslims
 Islam can salvage theMuslims.

 Islam has always saved Muslim.

 Islam is a living and dynamic ideology that can meet modern challenges.

 Islam to help them to overcome their internal Discord and enable them
to meet external challenges.

 With spiritualism based derived from Islam

CONTINUED……
 Iqbal gave the idea of Pakistan.

 He inspired the Muslims of India to make the demand

for a separatehomeland.

 He infact, prepared the ground for Mr. Jinnah,who

finally led the Muslims to the goal of Pakistan.
Significance of Pakistan Ideology
 Bearer of Morality and Good Character

 Development of New IslamicWorld

 Inevitable for Country and National Safety

 Source of Religious Power

 Ideology of Islamic State

Muhammad Bin Qasim
 Muhammad bin Qasim was born around
695 AD
 He was also a close relative of Hajjaj bin
Yousuf
 He belonged to the Saqqafi tribe
 He conquered the Sindh and Punjab
regions along the Indus River for the
Umayyad Caliphate
 Mohammad Bin Qasim entered Daibul in
712 AD
 Hajjaj died in 714
Muhammad Bin Qasim
 Walid Bin Abdul Malik
 Muhammad bin Qasim death on 18th of
July, 715AD at the age of twenty.
Sheikh Ahmed Sarhindi (1564-
1624)
 Sheikh Ahmed Sirhindi Mujaddid-e-Alf-Sani
(the reformer of the second millennium)

 born on 26 June, 1564, in Sirhind

 He was educated at home and was
educated into mysticism by his father,
Sheikh Abdul-al-Ahad
 At the age of 36 he went to Delhi and there
he met Khawaja Baqi Billah who
introduced him to the Naqshbandi Silsilah
 He died on 15 December, 1624, at the age of 60
years
Mujaddid’s Reforms

 Successful Jihad against Deen-e-Elahi

 Refusal to prostrate before Jahangir
 Preaching of Islam during the Imprisonment in
Gawaliar’s Fort
 Wahdat-al-Shuhud
 Maktubat-e-Imam Rabbani
 Books and Magazines (Risala) Isbat-ul-Nabat
and Risal-i- Nabuwat
 Two Nation Theory
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.
Mujaddid’s Reforms

 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.
 Shah Waliullah
1703

 Shah Waliullah was a great saint, scholar

and reformer
 He was born in a pious family in Delhi on
21st February 1703
 His father’s name was Shah Abdul Rahim
 Shah Abdul Rahim was the founding
member of the Madrasa Rahimiya in
Delhi
 Shah Waliullah received his early education
in Madrassa Rahimiya
Role of Shah Waliullah in the Freedom
Movement

 Religious Services
He completed the translation of Holy Quran in Persian in 1738 his sons Shah
Rafi-ud-Din and Shah Abdul Qadir translated the Holy Quran in Urdu
Political Services
Shah Wali-Ullah possessed a deep political insight
he wrote a letter to Ahmed Shah Abdali
Battle of Panipat
Social Services
Hujjat-ullah-il-Balighah
Author of Many Books
Shah Waliullah was the writer of many books which are as
follows:
1. Hajjatullah-ul-Balighah
2. Izalat-Al-Akhfa
3. The explanation of the Holy Quran
 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.