CSS 2013 Solved Pakistan Affairs Past Papers | Difficulties in Establishment of Islamic Order in Pakistan
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Question Breakdown
In this question, the examiner has asked you to elucidate the difficulties in establishing an Islamic order in Pakistan after independence. Elucidate means explaining in detail, clarifying the concept, and supporting the position with examples.
Outline
1-Introduction
2-The Two Contradicting Forces, Meaning and Nature
3-How the Two Contradicting Forces Have Remained a Barrier to Establish an Islamic Order in Pakistan?
- ✓ Ethical vs Western Democracy- the Lack of Clear Framework to Establish an Islamic System
- ✓ Absence of a Unitary Force, the Leadership Crisis after the Death of Jinnah
- ✓ Counteraction, Reconciling Western-cm-Islamic Forms of Governance-the Objective Resolution of 1949
- ✓Tit for Tat, Radical Attempts to Westernize System by Ayyub Khan and Zulfiqar Ali Bhutto and Islamize System by Zia-ul-Haq
- ✓Sunni or Shia Islam, the Religious Divisions and Sectarian Conflicts
4-Conclusion
Answer to the Question
Introduction
A clear and transparent identity of a country affirms its standing and sets a transparent framework based on which its future steps can be understood. However, ambiguity in its identity or ideology not only creates hurdles in the way of its socio-economic development but also challenges its existence. As in the case of Pakistan, the ambiguities in its identity challenge its internal and external stability derived from discord between liberals and Islamists on the governance model. The following points elucidate the difficulties in establishing an Islamic order in the state after independence. First, two models of governance were proposed: first, ethical democracy and second, western democracy. The continued disputes between Islamists and liberals caused the lack of a clear framework to establish an Islamic system. After the demise of the undisputed leader, Jinnah, the hopes of consensus between the two faded. Besides, the Objective Resolution of 1949 was the first attempt to establish an Islamic governance model that appeals to religious orthodox and modernists by satisfying their demands of incorporating Islamic principles and including democratic features in governance. However, its dual commitments introduced ambiguity in the model. Then, recurrent steps to radically change the country on Islamic and Western fronts further created hurdles. To conclude, a secular leadership representing the nation established in the name of Islam was the cause of continued discord over the governance model, where the former aspired for Western democracy and the latter for the Islamic system.
The Two Contradicting Forces, Meaning and Nature
Historically, unclear ideology created issues in establishing an effective governance system. Indubitably, the country was created on religious lines. It was the two-nation theory that sparked Muslim nationalism in the British, which led to the creation of Pakistan after one hundred years of struggle. As Anatol Lieven writes in the book Pakistan a Hard Country, Muslim numerical weakness meant that Jinnah and the League could not block Congress’s plans by democratic and constitutional means; they were critically dependent on Muslim street power, and this street power was largely mobilized using the rhetoric of Islam and of communal fear. So, the nation aspired for an Islamic governance system, but Jinnah, the founding father of the country, did not want a theologian model because, in the Indian Subcontinent, there were many strands of Islam, such as Sunni and Shia Islam. Thus, he was reluctant about the system and wanted a democratic form of governance. He wanted a democratic state which also embodied the essentials of Islam.
How the Two Contradicting Forces Has Remained a Barrier to Establish an Islamic Order in Pakistan?
- ✓ Ethical vs Western Democracy- the Lack of Clear Framework to Establish an Islamic System
First, the ideological direction was ambiguous, and the lack of consensus on which form of Islamic governance the country should adopt further aggravated the situation. Although the country was founded on the vision of an Islamic state, Jinnah’s point of view on not giving it a theologian outlook started discord between liberals and Islamists. Thus, the governance framework lacks clarity, which is indispensable to establishing an Islamic order in the starting years of the country’s formation. Jinnah’s speeches emphasized religious freedom and democratic governance, creating ambiguity regarding the role of Islam in state affairs. Besides, the state inherited Western-influenced colonial laws. Thus, the constitutional framework lacks clarity for establishing an Islamic governance system. The first attempt at defining such a system came after two years of the state’s formation, which was the Objective Resolution of 1949 presented by the then prime minister Liaqat Ali Khan. It faced resistance from non-Muslims and secular leaders. However, it was made preamble in the Constitution of 1956, which was formulated after a long struggle of nine years of independence.
- ✓ Absence of a Unitary Force, the Leadership Crisis after the Death of Jinnah
Second, the charismatic and undisputed leadership of Jinnah emerged as a unitary force, reconciling diverse ethnic and religious groups. However, after his demise in 1948, the disagreements over the interpretation of Islam led to sectarian conflicts. In 1951, the assassination of the then prime minister Liaqat Ali Khan further aggravated the situation. For example, the Ahmadi Issue of 1953 increased tensions between the Shia and Sunni groups. As a result, more challenges emerged in establishing an Islamic order. In his absence, political polarization increased, loyalty shift became prevalent, and individual interests of the ethnically diverse units superseded the collective interests of the society. So, frequent changes in the leadership delayed efforts to institutionalize such a model.
- ✓ Counteraction, Reconciling Western-cm-Islamic Forms of Governance-the Objective Resolution of 1949
As I discussed, the Objective Resolution of 1949 had the status of preamble in the Constitution of 1956. It retained the feature in all three constitutions, such as the Constitution of 1956, 1962, and 1973. It appeals to religious orthodox and modernists by satisfying their demands of incorporating Islamic principles and including democratic features in governance. For example, it incorporated Islamic principles into the law, such as declaring sovereignty (the divine authority) belongs to Allah Almighty. Thus, it is aligned with Islamic principles, promoting governance based on divine guidance. It holds the significance that if anything in the Constitution or to be law contradicts the directive principles as provided in the resolution, then through a judicial review, the courts can declare it null and void, having no legitimacy on the grounds of non-compliance. The resolution emphasized moral and ethical foundations, such as equality, morality, and social justice, countering concerns regarding Westernization-led secularism. However, it did not provide for a theocratic governance model but established the ideological basis of the state. The resolution has democratic features, affirming a democratic type of government and ensuring elected representation. Besides, it can be said that the resolution is no less a double-edged sword by analyzing its impact on the country’s political system because its dual commitments introduced ambiguity in the provided governance model.
- ✓Tit for Tat, Radical Attempts to Westernize System by Ayyub Khan and Zulfiqar Ali Bhutto and Islamize System by Zia-ul-Haq
Next, the dual commitments of the Objective Resolution of 1949 introduced ambiguity in the provided governance model. So, before and after the formulation of the paramount constitution, many political figures made radical attempts to change the country on Islamic and Western lines. As Anatol Lieven writes in the book, Pakistan a Hard Country, the events and elements that are of greatest relevance to the situation in which Pakistan finds itself today include recurrent attempts by different administrations radically to change Pakistan and the intermittent but recurrent history of Islamist mobilization against Western forces in the region. Ayub Khan (1958-69), the then president, tried to change and develop the country in the general spirit of the Westernizing traditions of Sir Syed Ahmad Khan. He followed free-market economic policy and did far more than his successors to build up the industry and infrastructure of the country. Next, Zulfiqar Ali Bhutto’s government marked the only civilian attempt to radically change the country based on the Islamic socialist model. Last, Zia-ul-Haq attempted to change the country on Islamic linen through his well-touted Islamization program. All these events, one after the other, created impediments in the way of establishing an Islamic system. After Zia ul Haq’s Islamization, Parvez Musharraf (1999-2008), under the program of modern enlightenment, altered the effects of Islamization.
Conclusion
To conclude, a secular leadership representing the nation established in the name of Islam was the cause of continued discord over the governance model, where the former aspired for Western democracy and the latter for the Islamic system. In the case of Pakistan, the ambiguities in its identity challenge its internal and external stability derived from discord between liberals and Islamists on the governance model. The following points elucidate the difficulties in establishing an Islamic order in the state after independence. First, two models of governance were proposed: first, ethical democracy and second, western democracy. The continued disputes between Islamists and liberals caused the lack of a clear framework to establish an Islamic system. After the demise of the undisputed leader, Jinnah, the hopes of consensus between the two faded. Besides, the Objective Resolution of 1949 was the first attempt to establish an Islamic governance model that appeals to religious orthodox and modernists by satisfying their demands of incorporating Islamic principles and including democratic features in governance. However, its dual commitments introduced ambiguity in the model. Then, recurrent steps to radically change the country on Islamic and Western fronts further created hurdles.
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