INTRODUCTION
Pakistan studies is a disciplinary subject area that introduces students to the
history, geography, and culture of Pakistan. It has largely promoted a singular and
solid vision of culture, history, and religion in Pakistan with Islam and a proud
nationalism at the heart of the curriculum. A theocratic discourse to Pakistan Studies
considers Pakistani national identity predominantly as orthodox Muslims working
towards the traditional agenda of an Islamic state. Contrary to this, a liberal-
democratic vision of Pakistani national identity adopts a pluralistic agenda, which
emphasizes the equality of all citizens regardless of their religious or ethnic
orientations. From this perspective, curriculum content based on liberal-democratic
values, human rights and global perspectives is recommended.
Urdu is not associated with a specific region or racial group of Pakistan. It is
spoken and understood all over the Pakistan. After the creation of Pakistan, Urdu was
given the status of the national language.
Equal Rights: Every one of you whether the first, second or last citizen of this
state has equal rights. In this state of Pakistan you are free. Go to your temples,
mosques or other places of worship. The running of the state has nothing to do with
the religion, caste, doctrine or faith you belong to.
Two-Nation Theory: In the Sub-continent, every individual who embraced
Islam associated himself, socially and politically, to the Muslim society and State.
Thus he would break all the previous relationships and link himself to a social system.
On these bases, with the passage of time, a separate and unique temperament of the
Muslims of India formed. It was entirely different from that of the other Indian
nations. This identity formed the basis of Two-Nation Theory.
The Muslims ruled the Sub-continent for centuries. They continued living
freely according to the teachings of their religion. The establishment of British rule
caused harm to the free status of Muslims and Islam. During their reign they were
oppressed. When the British rule was near its end, it was evident that the Hindu
majority government would be formed in the Sub-continent. It was feared that after
getting rid of the temporary slavery of the British, the Muslims would become
permanent slaves of the Hindus.
When the War of Freedom (1857) was over, the Muslims were oppressed
very badly. Although the Hindus supported the Muslims in this war, they declared
that only the Muslims were responsible for all their actions in the war. Thus they
acquitted themselves of any responsibility. The Muslims were the target of the wrath
of the British. So they suffered a lot and faced serious consequences.
Hinduism was constantly trying to merge Islam into it like other issues. If
the united sub-continent had got freedom, it would have been a permanent form of
Hindu Authority because modern democratic systems believe in majority government.
It was a must to get rid of the dominance of the Hindus and it was possible only if the
Sub-continent was divided.
AIMS AND OBJECTIVES FOR THE CREATION OF PAKISTAN
The aims and objectives behind the creation of Pakistan were rooted in the
desire for political, social, and religious autonomy for Muslims in the Indian
subcontinent. Key aims included:
1. Desire to establish a Islamic state
2. Sectarian Riots
3. Muslim’s political and social prosperity
4. Protection of Urdu Language
5. Preservation of the Two Nation Theory
6. Establishment of Islamic society
7. Freedom of Muslim
8. Freedom from Hindu prejudice
9. Freedom from British
10. Establishing a peaceful atmosphere
11. Development of Muslim civilization
12. Economic development of Muslims
13. Relief from Congress
14. Sovereignty of Allah Taa’la
15. Deliverance from Ram Raj
16. Castle of Islam
17. National Unity
18. Implementation of Islamic democratic system
19. The Islamic World Union
Political Representation: To provide a political framework where Muslims could
have a significant voice in governance, ensuring their interests and rights were
protected.
Religious Freedom: To create a nation where Muslims could practice their faith
freely without fear of persecution or discrimination.
Cultural Identity: To foster a sense of distinct cultural and national identity for
Muslims, separate from the Hindu majority in India.
Social Justice: To address social inequalities and injustices faced by Muslims,
promoting development and equality in a new state.
Economic Self-Sufficiency: To establish a separate economic framework that
would empower Muslim communities and promote their economic interests.
Two-Nation Theory: To operationalize the belief that Muslims and Hindus were
two distinct nations with their own customs, religions, and social practices,
necessitating separate political entities.
Response to Communal Tensions: To create a safe haven for Muslims amid
growing communal tensions and conflicts in pre-partition India.
Regional Autonomy: To allow for self-governance in areas where Muslims were
in the majority, promoting local governance that aligned with their cultural and
social values.
PRE PAKISTAN MOVEMENTS refer to a series of political and social efforts in
the early 20th century aimed at establishing a separate nation for Muslims in the
Indian subcontinent. Key movements and events are as under:
All-India Muslim League (1906): Formed to represent Muslim interests in British
India, it became the leading political body advocating for Muslim rights.
Lucknow Pact (1916): An agreement between the Muslim League and the Indian
National Congress to work together for greater self-government, though it later
unraveled
Two-Nation Theory: Proposed by leaders like Muhammad Ali Jinnah, this theory
argued that Hindus and Muslims were distinct nations, deserving separate
homelands.
Montagu-Chelmsford Reforms (1919): These reforms expanded legislative
councils but failed to meet Muslim demands, leading to increased discontent.
Khilafat Movement (1919-1924): Aimed at restoring the Ottoman Caliphate, it
galvanized Muslim support and highlighted communal identities.
Simon Commission (1928): The absence of Indian members led to widespread
protests, including from the Muslim League, emphasizing the need for separate
representation.
Round Table Conferences (1930-1932): Discussions among British leaders and
Indian representatives, including the Muslim League, regarding constitutional
reforms.
Communal Award (1932): British proposal that provided separate electorates for
Muslims, leading to tensions and negotiations within the Indian political
landscape.
Civil Disobedience Movement (1930s): The Muslim League’s response to
Congress-led movements showcased growing political assertiveness among
Muslims.
Lahore Resolution (1940): A landmark event where the Muslim League formally
demanded the creation of independent states for Muslims in northwestern and
eastern India, marking a significant step toward the establishment of Pakistan.
These movements laid the groundwork for the eventual creation of Pakistan in
1947, reflecting the political aspirations and identity of Muslims in the subcontinent.
IDEOLOGY OF PAKISTAN
The ideology of Pakistan encompasses the idea of a separate nation-state for
Muslims in the Indian subcontinent, founded on the principles of self-determination,
religious identity, and cultural distinctiveness.
Two-Nation Theory: The foundational belief that Muslims and Hindus are distinct
nations with separate identities, requiring separate political entities to ensure their
rights and freedoms.
Religious Identity: Pakistan was envisioned as a homeland for Muslims, where
Islamic values, culture, and practices could flourish without external interference.
Self-Determination: The right of Muslims to govern themselves and make decisions
that reflect their interests and aspirations, free from the dominance of the Hindu
majority.
Cultural Distinctiveness: Emphasizing the unique cultural, historical, and social
experiences of Muslims, which warranted a separate nation to preserve and promote
these elements.
Political Sovereignty: The establishment of Pakistan aimed to provide Muslims with
political autonomy, enabling them to create their own governance structures and laws.
Overall, the concept of Pakistan represents a vision for a society where Muslims could
achieve their political, social, and religious aspirations in a distinct national
framework.
DEFINITION OF IDEOLOGY
Ideology refers to a set of beliefs, values, and ideas that shape the way
individuals or groups to understand and interpret the world. It serves as a framework
for analyzing social, political, and economic issues, guiding actions and policies.
Ideologies can encompass a wide range of concepts, including:
Political Ideology: This includes beliefs about governance, power, and the role of
the state, such as democracy, socialism, or conservatism.
Social Ideology: These beliefs focus on social structures and issues, such as
justice, equality, and rights.
Economic Ideology: This pertains to views on economic systems, such as
capitalism, communism, or welfare economics.
Cultural Ideology: These ideas shape cultural values, norms, and practices within
a society.
Ideology provides a guiding vision for individuals and groups, influencing
their behavior, choices, and interactions within society.
THE IDEOLOGY OF PAKISTAN ARTICULATED BY QUAID-E-AZAM
emphasized several key principles that shaped the nation's identity and governance:
Two-Nation Theory: Jinnah firmly believed in the Two-Nation Theory, which
posited that Muslims and Hindus were distinct nations with different cultures,
religions, and social practices. He argued that Muslims required a separate state to
safeguard their rights and identity.
Political Rights: Jinnah emphasized the importance of political representation for
Muslims. He advocated for their right to self-determination and the establishment of a
government that reflected their interests and aspirations.
Religious Freedom: Jinnah envisioned Pakistan as a state where all citizens,
regardless of their religion, would enjoy freedom of worship. He famously stated that
religion should not be the basis of the state and that Pakistan would ensure equal
rights for all.
Unity and Tolerance: Despite advocating for a separate Muslim state, Jinnah
promoted the idea of unity among diverse communities within Pakistan. He believed
in fostering a spirit of tolerance and coexistence among various religious and ethnic
groups.
Social Justice and Equality: Jinnah's vision included the establishment of a just
society where all citizens had equal rights, opportunities, and protection under the
law. He aimed for a modern, democratic state that would prioritize social justice.
Secular Governance: Jinnah envisioned a secular state structure where governance
would be based on democratic principles, ensuring that no religion would dominate
the political landscape.
In summary, Quaid-e-Azam's concept of Pakistan was rooted in the protection
of Muslim identity, political rights, and social justice, while advocating for a tolerant
and inclusive society. His vision continues to influence Pakistan's national identity
and aspirations.
THE IDEOLOGY OF PAKISTAN ARTICULATED BY ALLAMA IQBAL
Allama Iqbal, a key philosopher, poet, and politician in British India, played a
pivotal role in articulating the ideology of Pakistan. His vision emphasized
several core principles:
Two-Nation Theory: Iqbal championed the idea that Muslims and Hindus were
distinct nations, with separate identities and cultural heritages. He believed that
Muslims needed a separate homeland to preserve their unique identity.
Spiritual and Cultural Revival: Iqbal called for a revival of Islamic thought and
culture, urging Muslims to embrace their heritage and values. He envisioned
Pakistan as a space where Islamic principles would guide social and political life.
Self-Determination: Iqbal advocated for the right of Muslims to govern
themselves and shape their own destinies. He believed that self-determination
was essential for Muslims to thrive politically and socially.
Unity of Muslims: He emphasized the need for unity among Muslims, regardless
of regional or sectarian differences, to achieve their political goals and build a
strong nation.
Democratic Principles: Iqbal supported the idea of a democratic state that would
ensure justice, equality, and representation for all citizens, regardless of their
religion.
Islamic Values in Governance: He envisioned a state that would be grounded in
Islamic ethics, promoting social justice, moral responsibility, and a sense of
community.
In summary, Allama Iqbal's ideology for Pakistan was rooted in the concepts
of separate identity, cultural revival, self-determination, and the establishment of a
democratic state guided by Islamic principles. His vision inspired many in the
movement for Pakistan and remains influential in discussions about the country’s
identity today.
Historical contest of the creation of Pakistan (with emphasis on socio-political
religious and cultural dynamics of British India between 1857 till 1947).
War of Independence 1857
Sir Syed Ahmed Khan 1817-1898
Dar ul Uloom Deoband 1866
Urdu Hindi Controversary 1867
Congress 1885
Nadwa tul Ulema 1892
Partition of Bengal 1905
Simla Deputation 1906
Formulation of Muslim League 1906
Minto Morley Reforms 1909
Lucknow Pact 1916
Montague Chelmsford Reforms 1919
Khilafat Movement 1919-1922
Simon Commission 1928
Nehru Report 1928
Fourteen Points of Quaid-e-Azam 1929
Allabad Address 1930
Indian Act 1935
Congress Ministries 1937
End of Congress Rule 1937-1939
Lahore Resolution 1940
Cripps Mission 1942
C-R Formula 1944
Gandhi Jinnah Talk 1944
Simla Conference 1945
Elections 1945-46
Cabinet Mission 1946
Delhi Muslim Convention 1946
Interim Government 1946
3rd June Plan 1947
Established a New Islamic State 14 August, 1947
INTRODUCTION
The struggle for an independent Muslim state in the subcontinent was a long and
arduous journey led by visionary leaders and thinkers.
This freedom movement, rooted in the desire for self-governance and the
preservation of Muslim identity, paved the way for the creation of Pakistan.
Key figures like Allama Muhammad Iqbal and Muhammad Ali Jinnah played
pivotal roles in shaping the ideology and rallying the masses towards this noble
cause.
Pakistan's establishment in 1947 was the efforts of multiple leaders. While Quaid-
i-Azam Mohammad Ali Jinnah is rightly known as the father of the nation, the
journey towards independence also involved the contributions of Sir Syed Ahmed
Khan, Allama Iqbal, and the founders of All India Muslim League
ALLAMA MUHAMMADIQBAL
Allama Muhammad Iqbal, A poet, philosopher, politician, lawyer, and scholar
was a driving force behind the idea of a separate Muslim state.
Born in Sialkot in 1877, he received a solid education in both Eastern and Western
traditions.
Iqbal's poetic works, such as " Shikwa " and " Bang-e-Dara ," inspired a sense of
Muslim identity and the need for political awakening. His famous Allahabad.
Address in 1930 laid the groundwork for the concept of a separate Muslim state,
stating, "
I would like to see the Punjab, North-West Frontier Province, Sind,
and Baluchistan amalgamated into a single State
MUHAMMAD ALI JINNAH
Muhammad Ali Jinnah, fondly known as the "Quaid-e-Azam" (Great Leader),
was the driving force behind the Pakistan Movement. Born in Karachi in 1876,
he pursued his education in London and became a successful lawyer.
Jinnah's entry into politics and his leadership of the All India Muslim League
transformed the freedom struggle. His unwavering determination, negotiation
skills, and oratory prowess inspired millions of Muslims to unite under the
banner of a separate homeland
Mohammad Ali Jinnah December 25, 1876 – September 11, 1948) was a 20th
century lawyer, politician, statesman and the founder of Pakistan. He
is popularly and officially known in Pakistan as Quaid-e-Azam (“Great
Leader”) and Baba-e-Qaum (“Father of the Nation”).
Quaid-e-Azam Muhammad Ali Jinnah played a key role in the creation of
Pakistan describe the two nation theory of Pakistan
Mohammed Ali Jinnah was the founder and first governor-general (1947–48)
of Pakistan.
