UNIVERSITY OF CENTRAL PUNJAB

FALL 2022
Course Title: Pakistan Studies
Course Code: AFHU3023 - A

Assignment No. 1
Course Instructor: Kamil Shehzad Bakhsh
Program:
Section: Date:
BS(A&F)
Submission Date: 9-11-2022 Maximum Marks: 10

TO BE FILLED IN BY THE STUDENT

Student Name: Mutahhar Registration No: Sr. No:
Amjad L1F20BSAF0068

Assignment Topic & Details:

Q: Define Ideology. What are the sources and significance of Ideology.
Discuss Ideology of Pakistan with respect to Quaid-e-Azam and
Allama Iqbal.

Ideology:
Pakistan's founding was founded on Islamic ideology, endowed its leaders with
legitimacy, and established a monolithic Islamic affinity across political,
economic and social spheres. There is a big difference between Jinnah's
vision of Pakistan as a nation and its subsequent form.

Sources of Pakistan Idelogy:

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Each ideology is deeply rooted in the country's history and stems from the
country's prevailing religious beliefs, cultural aspirations, and social
values. Thus, we can identify her four main sources of Pakistani ideology:
1. Islamic Moorings
Used as the founding cry of Pakistan, Islam is the foundation of Pakistan's
ideology. Pakistan's ideology draws heavily from this source, as Islam prescribes
a complete code of life for Muslims, including private life, guidelines for social
relations, business ethics, and political conduct. It also provides them with a
worldview and a code of conduct for other nations.

But Pakistan's ideology, while heavily dependent on this concept of eternity, is

only related to Pakistan's domestic actions and external relations. We should not
equate it with Islamic ideology, which has universal relevance in time and space.
Pakistan is a nation-state, a country with specific geographical boundaries within
which the state is contained.

Islam, by contrast, is a religion that transcends these human structures and has a
universal following. Islamic ideology is immutable. Pakistani ideology is subject
to change and can be reinterpreted in the light of objective reality.

2. Founding Fathers’ Vision

The vision given by the founding fathers during the freedom struggle and after its
successful outcome is a second source of Pakistan's ideology. They certainly
wanted the country to be governed by Islamic principles, but they never wanted it
to be a theocracy ruled by a few mullahs who claimed the right to rule under
divine authority. In this regard, the views expressed by Pakistan's founders in a
1946 interview with Reuters guide Pakistan's ideology.

"The new nation will be a modern democracy with sovereignty over the people
and members of the new nation will have equal citizenship regardless of
religion, caste or creed."

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Likewise. , explained Khan Liaquat Ali Khan. Pakistan's first prime minister has
clearly said: Many people who use the term theocracy as well as the Pakistani
political system are operating under serious misunderstandings or engaging in
mischievous propaganda. ”

3. Constitutional Obligations
The Pakistan Constitution is the third source of Pakistan's ideology. Politics such
as the Islamic way of life, democratic forms of government, full participation of
women, protection of the family, protection of minorities, promotion of social
justice and economic well-being of the people, strengthening of relations with the
Islamic world, promotion of international peace, etc. creed is the basis of
Pakistan's ideology.

4. Global Commitment
The ultimate source of Pakistan's ideology lies in its being a responsible member
of the international community in general and one of the founding members of
the United Nations in particular. It is a signatory to numerous global and regional
treaties and conventions ratified by Congress and implemented through
appropriate legislation.

Signifance of Pakistan Ideology

Based on the above sources we can discern the following elements as the
prominent signifance of the Pakistan Ideology

 Islamic Identity
Pakistan is a Muslim kingdom because of her overwhelmingly Muslim
population; as such Islam will continue to be the essential supply of her statecraft,
social relations, enterprise dealings, and overseas affairs. Islam will occupy the
imperative region of polity, economy, and society like Christianity is the bedrock
of European international locations notwithstanding all their pretensions to be
secular states. Good governance is enshrined withinside the holy Quran and
exemplified with the aid of using the pious caliphs because the guiding precept of
kingdom however in no manner it'll be a theocracy

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  Own our roots
Undoubtedly, Pakistan was born in the name of Islam and, as mentioned above,
prides itself on its Islamic identity. But Pakistan's ideology is more than an
Islamic identity. We are also proud of our historical roots. There is a consensus
that Pakistan is not only a multi-ethnic country with a majority Muslim
population, but also the heir to Mehagarh, Mohenjo-daro and other civilizations
belonging to the larger Indus civilization, which is thousands of years old.

 Unity in Diversity
One of the maximum outstanding capabilities of Pakistan's Ideology is its
organization perception in solidarity in diversity. Every contemporary-day
countryside is a multi-ethnic, multi-spiritual entity having one-of-a-kind markers
for its identification. Pakistan is domestic to over 15 foremost ethnic businesses
that vary in bodily capabilities, customs, dress, food, music, etc. It is a melting pot
of South Asian, Central Asian, Western Asian, Middle Eastern, and European
affects delivered with the aid of using overseas invasions and alternate relations.
Consequently, every person in Pakistan is familiar with that the kingdom can not
pressure cultural homogeneity via the barrel of a gun or kingdom edicts. The
evolution of a selected countrywide tradition takes time to which every federating
unit contributes. We allow one hundred vegetation of various sorts and colours
bloom as opposed to having a lawn complete of roses only. We supply recognize
to each foremost language spoken with Urdu serving as lingua franca

 Respect for Fundamental Human Rights

As signatories to the Universal Declaration of Human Rights, promulgated by the
United Nations General Assembly in Paris on 10 December 1948, States respect
the dignity of ordinary people by speaking up. Strengthen and bring social justice
to him. The Political Principles of the Constitution of Pakistan contain all the
provisions of this Declaration. As the nation's founder emphasized, the role of
women is paramount.

"No nation can rise to the top of its glory without a wife by her side... It is a crime
against humanity that our women are kept prisoners in the four walls of their

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homes. There are no sanctions anywhere for the miserable conditions our women
have to live in."

 Quality of Life
Throughout history, the overriding goal of each kingdom has been to enhance the
exceptional of existence of the not unusualplace residents with the aid of using
assembly their simple wishes at an less expensive cost. Pakistan attempts to make
sure the regular development withinside the exceptional of existence of its
residents via sustainable and inclusive increase whose profits are dispensed
equitably amongst all of the areas of the us of a and all of the sections of the
society

 National Cohesion
Pakistan Ideology offers a imaginative and prescient of a simply and wealthy
Pakistan to all of the numerous nationalities, communities, sections, and areas to
create stakes for all and sundry to sense glad in a united, federal Pakistan.

“Now I suppose we ought to maintain that during the front people as our ideal,
and you'll locate that during path of time Hindus will quit to be Hindus and
Muslims will quit to be Muslims, now no longer withinside the non secular feel
due to the fact this is the non-public religion of the individual, however withinside
the political feel as residents of the state.”

It strives to mainstream the marginalized sections and disgruntled factors of

society through making sure exact governance at exceptional tiers of interplay and
taking affirmative motion on a selective foundation where in needed

 Peaceful Coexistence
Peaceful coexistence is the ideological cornerstone of Pakistan in the conduct of its
foreign policy. Although Pakistan reserves the right to defend its territorial
integrity and national sovereignty, it is a peace-loving nation-state and acts
responsibly in global and regional affairs. In this regard, we follow Quid-e-Azam's
advice in word and spirit. We do not evaluate offensive plans against any country
or nation. We believe in the principles of honesty and fairness in our domestic and
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international dealings and will do everything in our power to promote the peace
and prosperity of the nations of the world. Pakistan never fails to provide material
and moral support to the oppressed and oppressed peoples of the world and to
uphold the principles of the United Nations Charter. ”

 Democratic Governance
Pakistan owes its introduction to a democratic warfare and as such liberal
democracy as expected through its founding fathers is one of the maximum critical
pillars of Pakistan's Ideology. It strengthens the democratic dividends through
selling genuine political culture (of tolerance and accommodation), strengthening
its democratic structures (of parliaments, and election commissions,) and letting
the numerous democratic processes (of retaining elections at federal, provincial,
and nearby levels) hold uninterruptedly

Ideology of Pakistan with respect to Quaid-e-Azam:

The Allama Iqbal ideology was given concrete form by Mohammad Ali Jinnah. He
continued to work toward achieving Hindu-Muslim harmony after joining the
Muslim League in 1931, but he was very saddened to see how the Congress and
Hindus treated Muslims. The excerpts from speeches and statements he
occasionally made to clarify Pakistani ideology are shown below.

 Address In 1931, during the Second Round Table Conference

Congress and Hindus, in Quaid-e-opinion, Azam's will never acknowledge Muslim
rights. He proclaimed: "The Hindu-Muslim problem must be settled before the
implementation of any system or constitution," while speaking on behalf of the
Muslims at the second Round Table Conference in 1931. As long as you don't give
promise for the protection of Muslim interests: Any constitution you impose won't
continue even 24 hours unless you can secure their cooperation.

 Two Nation Theory and Quaid-e-Azam

Strong supporter of the two nation idea, which served as Pakistan's guiding
ideology, was Quaid-e-Azam. The Muslim people have the legal right to create
their own homeland because they are a nation. They are free to use any strategy to
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advance and defend their political, social, economic, and cultural interests. The
Mussalmans are not a minority, he stated on March 23, 1940, at the historic
Muslim League meeting in Lahore. By any standard, they are a nation. We are a
nation according to all international legal principles. In his remarks as president at
the yearly Muslim League meeting in Lahore in 1940. India is neither a nation nor
a country, he claimed. A subcontinent of different nationalities. Muslims and
Hindus make up the two largest groups. Hindus and Muslims practise two distinct
religions, ideologies, social mores, and literary traditions. They are members of
two distinct civilizations that are founded mostly on opposing ideals and notions,
and they do not intermarry or dine together. Their perspectives on and approaches
to life differ. It is evident that Muslims and Hindus draw diverse historical
inspiration from one another. Hindus and Muslims had never been merged into one
nation by living in the same towns and villages, he stated in a speech to Muslim
University students on March 8, 1944. They are two different nations.

 Millat-e-Islamia and Quaid-e-Azam

He thought that the only thing that could bring the Muslim Millat together was
Islam. He said: The Holy Quran is the relationship, the imposing rock on which the
Muslim edifice has been built, and the sheet anchor providing the base for the
Muslim Millat. These three things hold the Muslims together as a whole.

 Islamia College Peshawar Address

Quaid-e-Azam stated, "We do not seek Pakistan simply to have a piece of land, but
rather we desire a laboratory where we might experiment on Islamic principles," in
1946 at Islamia College.

Conclusion

Because Quaid-e-Azam thought that establishing an Islamic system as a code of

life was the only goal of the Pakistan Movement, the aforementioned sayings and
comments substantially demonstrate his desire to do so.

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Ideology of Pakistan with respect to Allam Iqbal :
Pakistan's philosophy is based on the concept of dualities both racial and
religious. The Two-Country Theory, which contends that Muslims in India are a
different nation from Hindus, serves as the foundation for Pakistan's ideology.
The Lahore Resolution, which called for a separate state for Indian Muslims in
1940s British India, was based on this concept. With Jinnah being referred to as
Quaid-e-Azam, or "The Great Leader," the philosophy gave strength to address
numerous disputes between India and Pakistan when independence was attained
in 1947. Although it initially backed non-violence, it ultimately took a hostile
position toward India towards the Kashmir dispute.

It might be challenging to picture obtaining an ideology's inspiration from a

person whose opinions are limited to the world of poetry. In actuality, this idea
helps to explain Iqbal's nationalistic attitude. Iqbal criticised Muslim decadence
and Western social norms harshly in his book because he thought they were
weakening Muslims spiritually and physically. Islamic civilization had degraded
to the point where it no longer valued individual or collective self-realization. Due
to their vulnerability, others might keep taking advantage of them.

Iqbal thought that looking outside of India was necessary because not all issues
could be resolved by reforming one's own society. Islamism in Pakistan was
founded on the principles of one God, one nation, one king, and valour.

There is evidence that Iqbal rather than Jinnah serves as the ideological
cornerstone of Pakistan. According to historians, Jinnah never expressed his
desire for a distinct Muslim state with more fervour than when he met Iqbal in
1932. Pakistan was finally established as a result of Iqbal's worldview, which
called for a separate homeland for Indian Muslims when the British left.

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After Jinnah's death, Pakistan's philosophy was temporarily placed on hold
because Liaquat Ali Khan, the country's ruler at the time, unable to make the
country's ideals a reality. He was unable to bring the various ethnic groups in his
nation, which had started to drift apart. Due to this, he established two sets of
laws: one for the vast majority of Muslims and the other for non-Muslims.

This philosophy is open to internal and external critique. Various religious

organisations have questioned the concept internally for being essentially one
focused on religion rather than ethnicity. Since the 1980s, this has made it
challenging to stem the rise of extremism in Pakistan.

It receives criticism from the outside because of the ideology's use of enmity
toward India and other nations. Pakistan has contributed to the growth of
terrorism, which poses a threat to the entire globe as well as to itself.

After Jinnah's death, the concept of Pakistan that Iqbal introduced had slowly
begun to change. dying into something that is no longer a religion-based
philosophy rather than one centred on ethnicity or nation. Many religious
organisations have denounced this philosophy, including Muhammad Ali Jinnah
who said in 1944, "I do not know what ideology they are trying to... It will be
constrained, confined, and restricted. Which ideology is this? Our philosophy will
not support hatred of any group of people. It was unsuccessful in bringing
Pakistan's diverse ethnic groups together; instead, they started to drift apart. This
philosophy also failed spectacularly when Pakistan's leaders abandoned what they
stood for and turned corrupt.

Allama Iqbal's sayings regarding Pakistani ideology

In his well-known speech from 1930, he discussed concerning the two nation
concept.. According to him, Islam serves as a code of conduct for Muslims, and as
such, Muslims ought to have their own state.

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