CSS 2013 Solved Pakistan Affairs Past Papers | Iqbal and Quaid Vision in Pakistan’s Political History
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Question Breakdown
In this question, the examiner has asked you to provide your stance on the factor that the Iqbal and Jinnah vision of an Islamic state found someplace in the constitutional developments throughout the case of Pakistan’s political history.
Outline
1-Introduction
2-Conceptual Understanding of Islamic State in the Light of the Writings of Allama Muhammad Iqbal
- ✓An Islamic State that Ensures Modern and Progressive Governance (Ijtihad)
- Evidence: For illustration, in his book titled The Construction of Religious Thought in Islam (1930), he wrote that the ultimate spiritual basis of life, conceived by Islam, is eternal and reveals itself in variety and change.
- ✓An Islamic State, an Embodiment of Justice and Equality
- Evidence: In Allahabad Address (Khutba-e-Allahabad) in 1930, he said that the ideals of human equality, social solidarity, and spiritual freedom, which Islam considers vital, require all their expression in a separate homeland for Muslims.
- ✓An Islamic Spiritual Democratic State
- Evidence: For example, Allama M. Iqbal wrote in his book The Reconstruction of Religious Thought in Islam in 1930 that democracy in Islam does not mean the rule of the majority; however, it means ethical democracy where the authority of leaders comes from the collective will of the society but under the directive principles of Sharia
- ✓An Islamic State that Ensures the Perseverance of Individual Identity
- Evidence: For evidence, he wrote in his poetic work Payam-e-Mashriq (Message of the East) that the self (Khudi) reaches its highest only in his connection with the self of others; in other words, the bond preserves the fire of life.
- ✓An Islamic State that Promotes Unity in Diversity
- Evidence: For evidence, he wrote in his poetic work Payam-e-Mashriq (Message of the East) that the self (Khudi) reaches its highest only in his connection with the self of others; in other words, the bond preserves the fire of life.
3-Conceptual Understanding of Islamic State in the Light of the Views of Quaid-e-Azam Muhammad Ali Jinnah
- ✓An Islamic State that Ensures Justice and Equality for All
- Evidence: For illustration, Jamil-ud-din Ahmad, a former officer in the Pakistan Army Signal Corps and then the Bangladesh Army, wrote in his work Speeches and Writings of Mr. Jinnah, while quoting the speech of Jinnah at Islamia College, Peshawar, in 1946 that we do not demand Pakistan to have a piece of land but to have a laboratory where we could experiment on Islamic principles.
- ✓An Islamic Democratic State but Not Theocratic
- Evidence: Jinnah, the founder of Pakistan, said in his speech in 1948 that Islam and Idealism have taught us democracy, equality, justice, and fair play for everyone.
- ✓An Islamic State that Protects the Rights of the Minorities
- Evidence: For illustration, I. H Qureshi wrote about Jinnah’s vision of the social-political foundations of Pakistan in his book The Struggle of Pakistan; he envisioned a state that ensures human dignity and the socio-economic uplift of all citizens regardless of their religion.
- ✓An Islamic Modern and Progressive State
- Evidence: For illustration, Hector Bolitho wrote in his book Creator of Pakistan that Jinnah wanted a modern and progressive state while quoting Jinnah that Pakistan had not conceived as a theocratic state but a state where Muslims could live according to the directive principles of Islam. However, for minorities, it ensures freedom and equality on an equal footing.
- ✓An Islamic State that Ensures Rule of Law
4-Which elements of their vision found some place in the constitutional developments of Pakistan?
- ✓Iqbal and Jinnah’s Vision of an Islamic State that Ensures Modern and Progressive Governance (Ijtihad)
- Evidence: Articles 1 and 2 of the Constitution of 1973 declared the country an Islamic Republic and Islam the state religion. However, the formation of the Council of Islamic Ideology (CCI) under Articles 228-231 and Article 227 gave space for Ijtihad (Independent Reasoning) to find solutions to contemporary issues.
- ✓Iqbal and Jinnah’s Vision of An Islamic State, an Embodiment of Justice and Equality
- Evidence: Article 2A of the Constitution of 1973 balances the provision of Islamic principles with equality and social justice. However, Articles 238 and 227 promote social and economic justice to address the existing challenges. Other include Articles 25, 26, 27, and 38, ensuring equality, non-discrimination, and socio-economic justice in all the spheres of life.
- ✓Iqbal’s Islamic State that Ensures the Perseverance of Individual Identity
- Evidence: Articles 9, 14, 19, and 28 of the Constitution of 1973 provide individual security, protection of one’s dignity, freedom of speech, preservation of script, language culture, and promoting individual identity.
- ✓Iqbal’s Vision of an Islamic State that Promotes Unity in Diversity
- Evidence: Article 20 ensures unity in religious and cultural diversity by promoting religious harmony by providing religious emancipation to all the citizens. Article 21 prohibits the imposition of religious taxes other than mandatory to ensure fiscal autonomy of the followers of a religion other than Islam.
- ✓ Jinnah’s Vision of An Islamic Democratic State but Not Theocratic
- Evidence: Articles 51 to 59 provide for the parliamentary system of government; however, this system did not align with ethical/ spiritual democracy but with majority rule.
- ✓ Jinnah’s Vision of an Islamic State that Protects the Rights of the Minorities
- Evidence: Article 36 of the Constitution of 1973 provided for the protection of the rights and interests of religious minorities.
5-Conclusion
Answer to the Question
Introduction
A country’s constitution provides it with a governance structure, the law under which it will be governed, rights to its citizens, protection against crimes, penalties for criminals, and power limitations to be exercised by power-holding units. It is formulated with the consensus of the state’s leadership designed while considering the requirements and demands of its citizens. In the case of Pakistan, the existing constitution, the Constitution of 1973, has been formulated not only with the consensus of its leadership but also incorporated elements of the vision of Quaid-e-Azam, Jinnah-the founding father of Pakistan, and Allama Muhammad Iqbal- one of the proponents of the idea of Pakistan. The following points describe these elements incorporated in the constitution of the country. First, Iqbal and Jinnah’s Vision of an Islamic State that ensures modern and progressive governance (Ijtihad) as Articles 1 and 2 of the Constitution of 1973 declared the country an Islamic Republic and Islam the state religion. Second, Iqbal and Jinnah’s Vision of an Islamic State that promotes justice and equality is incorporated in the Constitution of 1973 as Article 2A balances the provision of Islamic principles with equality and social justice. Third, Iqbal’s vision of an Islamic State that ensures the perseverance of individual identity found expression in the constitution as Articles 9, 14, 19, and 28 of the Constitution of 1973 provide for security, protection of dignity, freedom of speech, preservation of script, language culture, and promoting individual identity. Fourth, Iqbal’s Vision of an Islamic State, which encourages unity in diversity as Article 20 ensures unity despite religious and cultural diversity by promoting religious harmony. Next, Jinnah’s vision of An Islamic Democratic State, which would not be theocratic as Articles 51 to 59 provide for the parliamentary system of government; however, this system did not align with ethical/ spiritual democracy but with majority rule. Last, Jinnah’s Vision of an Islamic State that protects the rights of the minorities as Article 36 of the Constitution of 1973 provided for the protection of the rights and interests of religious minorities. To conclude, the legacy of the leaders of the country is preserved by giving constitutional safeguards to their vision in the state established by their untiring efforts.
Conceptual Understanding of Islamic State in the Light of the Writings of Allama Muhammad Iqbal
The following points demonstrate the conceptual understanding of the Islamic state reflected in the writings of Allama M. Iqbal. Also, it describes the features or principles of the Islamic state in the light of his perspective.
- ✓An Islamic State that Ensures Modern and Progressive Governance (Ijtihad)
To begin with, he rejected the notion of the politico-religious dichotomy in his writings and emphasized the intertwining (spirituality and governance) nature of Islam. However, he stressed the significance of modernity and progressiveness for the success of a nation. Therefore, he advocated the practice of independent reasoning (Ijtihad). For illustration, in his book titled The Construction of Religious Thought in Islam (1930), he wrote that the ultimate spiritual basis of life, conceived by Islam, is eternal and reveals itself in variety and change. In other words, he emphasized the interpretation of Islamic principles to ensure the compliance of Sharia (Islamic law) with modern society. Hence, he supported the development of an Islamic state in the light of the Quran alongside the needs of a modern society.
- ✓An Islamic State, an Embodiment of Justice and Equality
Second, he promoted justice and equality in an Islamic state. Indubitably, justice (Adl) and equality (economic fairness) were the cornerstone of his vision. Besides, he was a firm supporter of a financial system free of usury and exploitation. In Allahabad Address (Khutba-e-Allahabad) in 1930, he said that the ideals of human equality, social solidarity, and spiritual freedom, which Islam considers vital, require all their expression in a separate homeland for Muslims. Thus, it is evident from the crux of his philosophical writings that he promoted justice, equality, and fraternity under an Islamic governance system.
- ✓An Islamic Spiritual Democratic State
Third, his idea of Spiritual Democracy reflected in his philosophical writings demonstrates the conceptual understanding of an Islamic state that combines Islamic ethical values with a democratic governance system. For example, he wrote in his book The Reconstruction of Religious Thought in Islam in 1930 that democracy in Islam does not mean the rule of the majority; however, it means ethical democracy where the authority of leaders comes from the collective will of the society but under the directive principles of Sharia. Moreover, he saw a democratic system of governance as a method to achieve unity and promote collective decision-making, which Islam always promotes under the directive principles of Sharia.
- ✓An Islamic State that Ensures the Perseverance of Individual Identity
Fourth, according to Iqbal, an Islamic state must preserve the individual’s identity. Undoubtedly, a system that ensures one’s freedom and dignity in its true sense. For evidence, he wrote in his poetic work Payam-e-Mashriq (Message of the East) that the self (Khudi) reaches its highest only in his connection with the self of others; in other words, the bond preserves the fire of life. However, he promoted dichotomy: freedom and dignity of an individual while ensuring the collective welfare of society. For illustration, while tracing the relationship in his philosophy between the individual (Khudi) and the collective (Millat), he concludes that one can achieve his highest destiny by merging his self (ego) with the collective community.
- ✓An Islamic State that Promotes Unity in Diversity
Next, he emphasized the cross-border unity of Muslim Ummah after his turn from nationalist to communalist. According to him, the sense of narrowed nationalism is detrimental to the future of Muslim Ummah. For illustration, Latif Ahmad Sherwani, in his writing that reflects the political philosophy of Iqbal, titled Speeches, Writings, and Statements of Iqbal, talks about the proposal for an Islamic state by Allama Iqbal in the Indian subcontinent. He said that I would like to see the provinces of Punjab, NWFP, Sindh, and Baluchistan sum up into a single state. Self-government in the British Empire, or without it, a North-West Muslim state in the Indian subcontinent appears to be the final destiny of the Indian Muslims, at least North West India. Therefore, it is evident that he was an ardent supporter of unity in diversity.
Conceptual Understanding of Islamic State in the Light of the Views of Quaid-e-Azam Muhammad Ali Jinnah
The following points demonstrate the conceptual understanding of the Islamic state reflected in the views of Muhammad Ali Jinnah. They also describe the features or principles of the Islamic state envisioned in the light of his perspective.
- ✓An Islamic State that Ensures Justice and Equality for All
First, Jinnah’s views regarding an Islamic state in his speeches portray a modern state that ensures justice and equality. He envisioned a social and governance system inspired by Islamic principles, focusing on justice, fraternity, and equality. For illustration, Jamil-ud-din Ahmad, a former officer in the Pakistan Army Signal Corps and then the Bangladesh Army, wrote in his work Speeches and Writings of Mr. Jinnah, while quoting the speech of Jinnah at Islamia College, Peshawar, in 1946 that we do not demand Pakistan to have a piece of land but to have a laboratory where we could experiment on Islamic principles. Indubitably, he promoted an Islamic state that ensures equality and equal rights for its citizens regardless of religion, creed, and caste.
- ✓An Islamic Democratic State but Not Theocratic
Second, he wanted a state to be based on the directive principles of Islam but with a modern governance system. He opposed the idea of a theocratic state and envisioned a democratic state that ensures justice and equality but is consistent with Islamic teachings. Jinnah, the founder of Pakistan, said in his speech in 1948 that Islam and Idealism have taught us democracy, equality, justice, and fair play to everyone. Besides, he opposed the idea of a theocratic state, which would be ruled by priests under the title of divine mission, in his speech at the Karachi Bar Association on 25th January 1948. He thought that minorities must be regarded as citizens, not by religion; therefore, they would get equal rights and privileges as Muslims.
- ✓An Islamic State that Protects the Rights of the Minorities
Third, Jinnah’s Islamic state promoted minority rights by providing them constitutional protection to ensure freedom of religion. Jinnah often referred to the conduct of the last Prophet Hazrat Muhammad (S.A.W) in Medina while dealing with minorities under the principle of tolerance and rights. For illustration, I. H Qureshi wrote about Jinnah’s vision of the social-political foundations of Pakistan in his book The Struggle of Pakistan; he envisioned a state that ensures human dignity and the socio-economic uplift of all citizens regardless of their religion. Furthermore, he said in his speech in 1947 that Islam taught us to protect our neighbors and minorities despite their affiliation with any caste and creed.
- ✓An Islamic Modern and Progressive State
Fourth, he emphasized an Islamic state with a progressive outlook that promotes science, technology, research, and modern governance. He wanted to align these progressive credentials with Islamic values of adaptability and knowledge-seeking. For illustration, Hector Bolitho wrote in his book Creator of Pakistan that Jinnah wanted a modern and progressive state while quoting Jinnah that Pakistan had not conceived as a theocratic state but a state where Muslims could live according to the directive principles of Islam. However, for minorities, it ensures freedom and equality on an equal footing. As I discussed earlier, he opposed theocratic state but promoted the idea of a democratic Islamic state.
- ✓An Islamic State that Ensures Rule of Law
Then, Jinnah aspired for an Islamic state that ensures the rule of law. According to him, the supremacy of law would enable the Islamic state to ensure justice and equal rights. However, he often referred to Islamic teachings as the source of an ethical framework for an Islamic state. His address to civil and military officers of Quetta in 1948 was the testimony where he said that Islamic principles are as applicable today as they were thirteen hundred years ago. Concisely, he wanted a country where Islamic principles would be understood realistically, not in a dogmatic sense.
Which elements of their vision found some place in the constitutional developments of Pakistan?
The following points describe the leading elements of the vision of Iqbal and Jinnah about the outlook of an Islamic state that became part of the constitution of Pakistan.
- ✓Iqbal and Jinnah’s Vision of an Islamic State that Ensures Modern and Progressive Governance (Ijtihad)
First, Iqbal and Jinnah’s visualized a modern Islamic state, which would have progressive elements in its governance. According to them, these progressive elements may help align the state with modern requirements and challenges. Their vision has a strong place in the constitutional development of the country and has become part of it. For illustration, Articles 1 and 2 of the Constitution of 1973 declared the country an Islamic Republic and Islam the state religion. However, the formation of the Council of Islamic Ideology (CCI) under Articles 228-231 and Article 227 gave space for Ijtihad (Independent Reasoning) to find solutions to contemporary issues. So, their vision of an Islamic State that Ensures Modern and Progressive Governance (Ijtihad) became incorporated into the constitution of the country.
- ✓Iqbal and Jinnah’s Vision of An Islamic State, an Embodiment of Justice and Equality
Second, their vision regarding the provision of justice and equality in a modern Islamic State has been implemented with constitutional safeguards. For example, Article 2A of the Constitution of 1973 balances the provision of Islamic principles with equality and social justice. In addition, Articles 238 and 227 promote social and economic justice to address the existing challenges. Next, Articles 25, 26, 27, and 38 provided for equality, non-discrimination, and socio-economic justice in all the spheres of life. Thus, the Islamic Republic of Pakistan preserved the legacy of its founding fathers by implementing their visions in the governance of the country.
- ✓Iqbal’s Islamic State that Ensures the Perseverance of Individual Identity
Third, the Iqbal’s concept of an Islamic state that ensures the perseverance of an Individual’s identity found realization in the constitutional development of the country. For example, Articles 9, 14, 19, and 28 of the Constitution of 1973 provide individual security, protection of one’s dignity, freedom of speech, preservation of script, language culture, and promoting individual identity. The constitutional protections include the right to life and personal liberty. It prevents a person from unlawful detention and arbitrary deprivation of life. Then, Article 14 provides for the inviolability of dignity of man, promoting self (khudi) respect. Next, Article 28 provides for the reservation of Language, Script, and Culture, promoting and preserving the distinct identity of an individual.
- ✓Iqbal’s Vision of an Islamic State that Promotes Unity in Diversity
Fourth, Iqbal vision of an Islamic state that promotes unity in diversity found expression in the constitutional development of the country. For example, Article 20 ensures unity in religious and cultural diversity by promoting religious harmony by providing religious emancipation to all citizens. Article 21 prohibits the imposition of religious taxes other than mandatory to ensure fiscal autonomy of the followers of a religion other than Islam. Thus, the country has provided constitutional safeguards to religious minorities in an Islamic state.
- ✓ Jinnah’s Vision of An Islamic Democratic State but Not Theocratic
Next, Jinnah’s vision of an Islamic democratic state but no theocratic in nature theocratic in nature is embedded in the constitutional milestones of the country. For example, Articles 51- 59 provide for the parliamentary system of government; however, this system did not align with ethical/ spiritual democracy but with majority rule. Besides, Jinnah aspired for a presidential form of government, but considering the political and social landscape of the country, the leadership favored a parliamentary form of government as provided in its Constitution. He also disliked provincialism and favored a government system having a strong center and significant provincial autonomy to the federating units.
- ✓ Jinnah’s Vision of an Islamic State that Protects the Rights of the Minorities
Last, the constitutional development of the country bears some imprints of Jinnah’s vision of an Islamic state that protects the rights of minorities. For illustration, Article 36 of the Constitution of 1973 provided for the protection of the rights and interests of religious minorities. However, extremist tendencies are the real-time obstacles in the implementation of such a system.
Conclusion
To conclude, the legacy of the Jinnah and Iqbal is preserved by giving constitutional safeguards to their vision in the state established by their untiring efforts. The following points describe these elements of Jinnah and Iqbal’s vision of an Islamic state as incorporated in the Constitution of 1973. First, Iqbal and Jinnah’s Vision of an Islamic State that ensures modern and progressive governance (Ijtihad) found a place in the constitution as Articles 1 and 2 of the Constitution of 1973 declared the country an Islamic Republic and Islam the state religion. In addition, the formation of the Council of Islamic Ideology (CCI) under Articles 228-231 and Article 227 gave space for Ijtihad (Independent Reasoning) to find solutions to contemporary issues. Second, Iqbal and Jinnah’s Vision of An Islamic State that promotes justice and equality found expression in Article 2A of the Constitution of 1973, which balances the provision of Islamic principles with equality and social justice. However, Articles 238 and 227 promote social and economic justice to address the existing challenges. Other include Articles 25, 26, 27, and 38, ensuring equality, non-discrimination, and socio-economic justice in all spheres of life. Third, Iqbal’s vision of an Islamic State that ensures the perseverance of individual identity found realization in Articles 9, 14, 19, and 28 of the Constitution of 1973, which provide security of a person, protection of dignity, freedom of speech, preservation of script, language culture, and promotes individual identity. Fourth, Iqbal’s Vision of an Islamic State that promotes unity in diversity is expressed in Article 20, as it ensures unity in religious and cultural diversity by promoting religious harmony. Article 21 prohibits the imposition of religious taxes other than mandatory to ensure fiscal autonomy of the followers of a religion other than Islam. Next, Jinnah’s Vision of An Islamic Democratic State, which would not be theocratic, is incorporated as Articles 51 to 59 provide for the parliamentary system of government; however, this system did not align with ethical/ spiritual democracy but with majority rule. Last, Jinnah’s Vision of an Islamic State that protects the rights of the minorities as Article 36 of the Constitution of 1973 provided for the protection of the rights and interests of religious minorities.
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