Pakistan Studies

Military College of Signals-NUST

BESE-28
Week 1
Course Instructor: Maheen Farhat Raza
Meet and Greet Session

INTRODUCE YOURSELF WHY ARE YOU STUDYING

ENGINEERING?
Course Objectives:

• The general goals of this course are:

• To provide Knowledge of Pakistan movement.
• To discern the role of ideology of Islam.
• To evaluate the role of the leadership in the emergence of Pakistan.
• To inculcate understanding of the Political Systems.
• To provide insight of Pakistan’s Foreign Policy.
• To develop awareness of socio-economic issues faced by Pakistan.
Topics to be covered

1. Origins and Development of Pakistan Movement

2. Development of political and Constitutional system in Pakistan society
3. Economic Development in Pakistan
4. Foreign policy and relations of Pakistan with the world
5. Educational and technological progress in Pakistan
6. Social and environmental problems in Pakistan
Origins and Development of
Pakistan Movement

Part-I
Ideology of Pakistan

• Ideology
• A set of belief, values especially held by a particular group, that influences the way
people behave
• For example: Islamic Ideology, Capitalist, communist etc.
Ideology of Pakistan

• Derived from the instinct of the Muslim community of South Asia to maintain their individuality by resisting all
attempts by the Hindu society to absorb it
• The continuation of the development of different cultures and traditions
• Objectives:
• Enforcement of the Sovereignty of the God Almighty
• Establishment of Islamic democracy
• Revival of Muslim image and Identity
• Protection of Muslim culture and Civilization
• Two-Nation theory
• Freedom from the injustices of Hindu majority
• Establishment of a balanced Economic System
• Took shape through an evolutionary process
• The Two Nation Theory:
• is the ideology that the primary identity of Muslims on the Indian subcontinent is their
religion, rather than their language or ethnicity, and therefore Indian Hindus and
Muslims are two distinct nationalities, regardless of ethnic or other commonalities
• The two-nation theory was a founding principle of the Pakistan Movement (i.e. the
ideology of Pakistan as a Muslim nation-state in South Asia), and the partition of
India in 1947
In view of Allama Iqbal

“I must put a straight question to Pandit Jawahar Lal, how is India's problem to be solved if
the majority community will neither concede the minimum safeguards necessary for the
protection of a minority of 80 million people, nor accept the award of a third party; but
continue to talk of a kind of nationalism which works out only to its own benefit? This
position can admit of only two alternatives. Either the Indian majority community will have
to accept for itself the permanent position of an agent of British imperialism in the East, or
the country will have to be redistributed on a basis of religious, historical and cultural
affinities so as to do away with the question of electorates and the communal problem in its
present form”
 “I would like to see the Punjab, NWFP, Sind,
Allahabad Baluchistan amalgamated into a single state
as self-government within the British Empire
Address or without. This is the final destiny of the
Muslims of North West India”
“ I have been a staunch advocate of putting an end to religion’s prejudices and distinctions
from the country. But now I believe that the protection of separate national identity is in the
best interests of both Hindus and the Muslims. It is the prime duty of all civilized nations to
show utmost regard and reverence for the religious principles, cultural and social values of
other nations. Since the Muslims are a separate nation with their distinct cultural values and
religious trends and they want to have a system of their own liking, they should be allowed
to live under such system considering their separate religious and cultural identity”
In view of Quaid-e-Azam

“Islam stands for justice, equality, fair play, tolerance and even generosity to non- Muslims
who may be under our protection”
“Their (minorities) rights would be fully safeguarded according to the injunctions from the
highest authority, namely [the] Qur’an; that a minority must be treated justly and free play”
• In his July 1942 interview to the American press representatives:
“The Hindu Congress during these 27 months made every effort to suppress the language,
customs and culture of the Muslims. Even in educational institutions, which were wholly
Muslims, students were compelled to use text books, prescribed by the Hindu Congress
governments, emphasizing the Hindu culture and traditions and belittling that of the
Musalmaans’ what little of Muslim culture they contained. Hundreds of instances can be
given of their having trampled upon the elementary rights of [the] Musalmans”
Jinnah on Minorities

“we will treat your minorities not only in a manner that a civilized government should trust
them but better because it is an injunction in the Qur’an to treat the minorities so”
• Jul 14, 1947 while addressing press conference on minorities
“They (minorities) will have their rights and privileges and no doubt along with it goes
obligation of citizenship”
• The alternative approach of Jinnah: August 11, 1947
“You are free, you are free to go to your temples, you are free to go to your mosques or to
any other place to worship in the State of Pakistan. You may belong to any religion or caste
or creed — that has nothing to do with the business of the state — we are starting with this
fundamental principle that we are all citizens and equal citizens of one state”
Jinnah’s views on Islam

“There is only one course open to us to organize our nation, and it is by our dint of arduous
and sustained efforts that will create strength and support among our people, not only to
achieve our freedom and independence but to be able to maintain it and live according to
Islamic ideals and principles. Pakistan not only means freedom and independence but the
Muslim ideology which has to be preserved and which has come to us as a precious gifts and
treasure and which we hope others will share with us”
• Oct 1947 Speech to Govt. Functionaries

“The establishment of Pakistan, for which, we have been striving for the last ten years is, by
the grace of God, an established fact today, but the creation of a state of our own was a
means to an end and not the end in itself. The idea was that we should have a state, in which
we could develop according to our light and culture, and where principles of Islamic social
justice could find free play”
“In [British] India, under democracy a paramount and perennial majority, of necessity,
dominates over a society in minority. There is no instance in the world of two nations, having
been yoked under a unitary constitution. We have seen from actual experience that the British
parliamentary system of government results in the establishment of complete Hindu
domination over all others in India. The Muslims and other minorities are rendered
absolutely powerless, without any hope of achieving a share of power under the constitution”
• March 23rd, 1940:

“Islam and Hinduism are not religions in the strict sense of the word, but are, in fact,
different and distinct social orders… The Hindus and Muslims belong to two different
religious philosophies, social customs, literatures. They neither inter-marry nor inter-dine
together and, indeed, they belong to two different civilizations which are based mainly on
conflicting ideas and conceptions.”
Idea of Pakistan by Stephen Cohen

• First, Pakistan was clearly “Indian,” in that the strongest supporters of the idea of Pakistan identified
themselves as culturally Indian, although in opposition to Hindu Indians.
• Second, the idea of Pakistan implied that Pakistan would be a modern extension of the great Islamic
empires of South Asia, whose physical remnants still dominate the sub continental landscape
• Third, Pakistan was also a legatee of British India, sharing in the 200- year-old tradition of the Raj.
• Fourth, because of its cultural links with Central Asia, strategists such as Jinnah viewed Pakistan as a
boundary land between the teeming masses of India and the vastness of Central Asia. Such a Pakistan, with
its strong military tradition, was to serve as the guardian of South Asia.
• Fifth, since Pakistan was also to be part of the Islamic world, it would share in one way or another the
ummah’s destiny.
Rahmat Ali

“Chowdhari Rahmat Ali coined the name PAKISTAN in 1933 from Cambridge in Now or
Never. His idea was dismissed as a student’s wild dream. That did not discourage Rahmat Ali
who developed a whole range of pious names Siddiqistan, Farooqistan, Hyderastan,
Osmanistan and so on for independent Muslim enclaves in Hindu majority areas. He even
proposed a Guruistan for Sikhs and some name for a state for the Dravidian peoples of South
India. The Muslim League leaders dismissed him as an eccentric and a charlatan and he in
turn never forgave Jinnah for accepting a Pakistan consisting only of the north-eastern and
north-western zones of India”
Plan 1940