IDEOLOGY OF PAKISTAN IN THE VIEW OF

Ideology: is any thing kept before us in constant view as our deal. It means people's ideals,objectives
or targets.
The word ideology. Etymology (origin, formation and development of a word defines the word
'ideology' as Science of ideas; ideas or visionary speculation, system of ideas esp. concering social and
political life. According to Chamber's Twentieth Century Dictionary, the word ideology means the
science of ideas, metaphysics, abstract speculation visionary speculation, body of ideas, way of
thinking.
The word idiology formed from the word 'idea' means model conception, design, form figure, mental
image, notion.
ISLAM. Pakistan was founded in the basis of Islam. Islam is therefore, the ideology of Pakistan.
According to the ideology of Pakistan sovereignty over the entire universe belongs to Allagh the
Almighty alone and the authority which He has delegated to the State of Pakistan through its people
for being exercised within the limits prescribed by Him is a sacred trust.
Islam is the first principle of Ideology of Pakistan, it is the basis of their both 'Nationalism' as well as
'Patriotism'. The nationhood in Pakistan is Islam. It is Islam on which the Indian Muslims (composed of
Punjabis, Sindhis, Balichis, Pathans) united themselves. The quwstion of specific territory was a
secondry consideration. Muslims all over the world are like one body. The Muslims are prepared to
lay down their lives in native lands of Islam. And unlike Hindus they are not prepared to lay down
their lives merely for Pakistan's deserts, mountains, trees their 'fatherland' and 'motherland'.
Islam:the basis of secularism and constitutionalism. The second principle of ideology of Pakistan as
laid down by Quaid-e-Azam is that Islam is the basis of their secularism as well as conmstitutionalism.
Secularism: The belief that the state, morals, education etc. should be independent of religion. On
february 19, 1948 in his broadcat the Quaid-e-Azam proclaimed:
"make to mistake. Pakistan is not theocracy or anything like it. Islam demands from us the tolerance
of other creeds and we wellcome in closest association with us all those who, of whatever creed, are
themselves willing and ready to play their part as true and loyal citizens of Pakistan"
The Islamic State of Pakistan according to the Quaid-e-Azam embraces the qualities of an ideal secular
state. Secular States means a state which guarantees religious freedom to every citizen and which
whithout distinction of religion or race tries to promote the material advancement and welfare of all
citizens. On August 11, 1947 in his famous presidential address to the Constituent Assembly the
Quaid-e-Azam proclaimed:
" You are free; you are free to go to your temples, you are free to go to mosques or to any other place
of worship in this State of Pakistan. You may belong to any religion, or caste and 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............Now i think we should keep that in front of us as
our ideal and you will find that in the course of time Hindus and Muslims would ceas to be Hindus and
Muslims, not in the religious sense, because that is the personal faith of each individual but in the
political sense as citizens of the State".
In this State every citizen is granted the right of religious freedom. Shias, Sunnis, Wahabis and so
many other sacts of Islam, Hindus, Parsis, Christians, Buddhists and their nemerous sects are free to
profess their respective personal codes of law. In Islamic theology the 'Mazhab' means personal faith,
view point or path, whereas 'Din' means a body of those universal principles of Islam which are
applicable to the entire humanity. These universal principles are that sovereignty belongs to God
alone and the authority which He has delegated to the State of Pakistan through its people to be
exercised within limits prescribed by Him; that the authority delegated to the State is a sacred trust;
that the State must endeavour to achieve teh ideas of equality, solidarity, freedom and justice among
all its citizens; that its constitution must be democratic, for it must exercise its powers and authority
through the chosen representatives of the people; that it must guarantee man's inalienable and
fundamental rights of status and of opportunity, equality before law, freedom of thiught, expression,
belief, faith, worship, association, assembly, movement, trade, business or profession and the right to
hold and dispose of property, subject to law and public morality, that it must secure the complete
independence of the judiciary and upholds supremacy of rule of law. All these principles are directly
traceable to the Holy Quran and Sunnah.

The ideology of Pakistan

By Farooq Ahmed

The ideology of Pakistan stems 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. Muslims of South Asia
believe that Islam and Hinduism are not only two religions, but are two social orders and have given
birth to two distinct cultures and that there is no meeting point between the two. A deep study of the
history of this land proves that the differences between Hindus and Muslims are not confined to the
struggle for political supremacy but are also manifested in the clash of two social orders. Despite
living together for more than one thousand years, they continue to develop different cultures and
traditions. Their eating habits, music, architecture and script, all are poles apart. Even the language
they speak and the dress they wear are entirely different.

The ideology of Pakistan took shape through an evolutionary process. Historical experience provided
the base; Allama Iqbal gave it a philosophical explanation; Quaid-i-Azam translated it into a political
reality; and the Constituent Assembly of Pakistan, by passing Objectives Resolution in March 1949,
gave it legal sanction. It was due to the realization of the Muslims of South Asia that they are different
from the Hindus that they demanded separate electorates. However when they realized that their
future in a Democratic India dominated by Hindu majority was not safe, they changed their demand
to a separate state.

The Muslims of South Asia believe that they are a nation in the modern sense of the word. The basis
of their nationhood is neither territorial nor racial or linguistic or ethnic rather they are a nation
because they belong to the same faith, Islam. On the same plea they consider it their fundamental
right to be entitled to self-determination. They demanded that the areas where they were in majority
should be constituted into a sovereign state, wherein they could be enabled to order their lives in
individual and collective spheres in accordance with the teachings of Holy Quran and Sunnah of Holy
Prophet (SAW). They further want their state to strengthen the bonds of unity among Muslim
countries.

As early as in the beginning of the eleventh century Al Behruni observed that Hindus were differed
from the Muslims in all matters and usage. He further elaborated his argument by writing that the
Hindus considered Muslims Mlachha i.e. impure, and forbid having any connection with them, be it
intermarriage or any other bond of relationship, or by sitting, eating and drinking with them, because
thereby, they think they be polluted. The speech made by Quaid-i-Azam at Minto Park, Lahore on
March 22, 1940 was very similar to Al Behrunis thesis in theme and tune. He, in this speech,
considered that Hindus and Muslims belongs to two different religious philosophies, social customs
and literature. They neither intermarry, nor inter-dine together, and indeed they belong to two
different civilizations which are based on conflicting ideas and conceptions. Their aspects on life and
of life are different. He emphasized that inspite of passage of about one thousand years the relations
between the Hindus and Muslims could not become even friendly. The only difference between the
writing of Al-Behruni and the speech of Quaid-i-Azam was that Al-Behruni made calculated
predictions, while Quaid-i-Azam had history behind him to support his argument.

The Ideology of Pakistan has its roots deep in history. History of South Asia is largely a history of
rivalry and conflict between the Hindus and Muslims of the region. Both communities have been
living in the same area since the early eighth century, the advent of Islam in India. Yet, the two failed
to develop harmonious relations. In the beginning one could find the Muslims and Hindus struggling
for supremacy in the battlefield. Starting with the war between Muhammad Bin Qasim and Raja Dahir
in 712, armed conflicts between Hindus and Muslims run in thousands. Clashes between Mahmud of
Ghazna and Jaypal, Muhammad Ghuri and Pirthvi Raj, Babur and Rana Sangha and Aurangzeb and
Shiva Jee are a case in point.

When Hindus of South Asia failed to establish Hindu Padshahi through force, they opted for back door
conspiracies. Bhagti Movement with the desire to merge Islam and Hinduism was one of the biggest
attacks on the Ideology of the Muslims of the region. Diversion of Akbar from the main stream Islamic
Ideology was a great success of the Hindus. However, due to the immediate counter attack by
Mujadid Alf-i-Sani and his pupil, this era proved to be a short one. Muslims once again proved their
separate identity during the regimes of Jahangir, Shah Jehan and particularly Aurangzeb. The
attempts to bring the two communities close could not succeed because the differences between the
two are fundamental and have no meeting point. At the root of the problem lies the difference
between the two religions. So long as the two people want to lead their lives according to their
respective faith they cannot be one.

With the advent of the British rule in India in 1858, Hindu-Muslim relations entered into a new phase.
The British brought with them a new political philosophy commonly known as territorial nationalism.
Before the coming of the British there was no concept of nation in the South Asia and the region had
been never a single political unit. However, the British desire to weld the two communities in to a
nation failed. The British concept of nation did not fit in the religio-social system of South Asia.
Similarly the political system which the British had acquired from their experience in Britain did not
suite the political culture of South Asia. The British political system commonly known as Democracy
gave majority the right to rule. But unlike Britain the basis of majority and minority in South Asia was
not political but religious and ethnic.

The attempt to enforce the British model in South Asia, instead of solving the political problems,
further made it complex. The Hindus supported the idea while it was strongly opposed by the
Muslims. The Muslims knew that implementation of the new order would mean the end of their
separate identity and endless rule on Hindu majority in the name of Nationalism and democracy. No
wonder the Muslims refused to go the British way. They claimed that they were a separate nation and
the basis of their nation was common religion Islam. They refused to except a political system, which
would reduce them to a permanent minority. They first demanded separate electorates and latter a
separate state. Religious and cultural differences between Hindus and Muslims increased due to
political rivalry under the British rule.

On March 24, 1940 the Muslims finally abundant the idea of federalism and defined separate
homeland as their target. Quaid-i-Azam considered the creation of Pakistan a means to an end and
not the end in itself. He wanted Pakistan to be an Islamic and Democratic state. According to his
wishes and in accordance with the inspirations of the people of Pakistan the Constituent Assembly of
Pakistan passed Objective Resolution. The adoption of Objectives Resolution removed all doubts if
there were any about the ideology of Pakistan. The Muslims of Pakistan decided once for all to make
Pakistan a state wherein the Muslims shall be enabled to order their lives in their individual and
collective spheres in accord with the teachings and requirements of Islam as set out in the Holy Quran
and Sunnah.

..

It is actually very easy to boost about the contributions of Muslim leaders in the "evolutionary
development" of the "ideology of Pakistan". It is very difficult however to prove the existence of any
such thing as "ideology" of Pakistan even during the period of freedom struggle. Ghandi was doing
struggle for "independence" whereas Qaid-e-Azam was doing struggle for "separation". This is a fact
that whatever was that "ideology", it was just a symbol of "weakness" of Muslim nation in the
sub-continent. It's only real meaning was just that Muslims were afraid of the Hindu majority in the
anticipated un-divided independent India. During the course of "separation struggle", this ideiology
was not any kind of philosophy. It was just a slogan. This slogan evolved in that overall environment
which was fearfull for the Muslim nation. Any positive aspect of this "idiology", very realistically and
frankly speaking, cannot be sufficiently proved. It is said that Muslims wanted a separate homeland
where they could freely practice their religion. This desire of Muslims is actually another sign of their
own weakness. It's meaning is that Islam is such a religion which cannot be freely practiced in a
non-Muslim state. If this meaning is right then we should assume that Muslims of present day India
are not freely practicing their religion. If the only purpose for the establishment of Pakistan was just
to ensure that Muslims of sub-continent should freely practice their religion, and since we are
"assuming" that Muslims of present day India cannot freely practice their religion then we should
accept its ultimate consequence which is that then now our independent state of Pakistan should
open it's doors for all the Mulims of the present day India. All the Indian Muslims should be given
citizenship of Pakistan. Then all those "alien citizens" also should be allowed entrence into Pakistan.
After having entered into Pakistan, those citizes of Pakistan should not be given any place to live in.
Also they should not be provided any Economic oppertunity. The only oppertunity they deserve is
that they should only be allowed to "freely practice" their religion. Now anyone who has "text book"
ideology of Pakistan in his hand, should make above mentioned offer to all the Muslim citizens of
India. This offer should be considered as practical experiment for testing the validity of our "text
book" ideology of Pakistan. If majority Muslims of the present day India accept this offer, only then
the validity of the "text book ideology" can be confirmed.

And dear CSS candidates, you have the ambitions to get the control of the affairs of the state of
Pakistan in your hands. I am not against the establishment of Pakistan. The only thing I am showing
here is that you people shall become the "policy makers" of this state. The policies you will make shall
be based on limited and one sided information which is mentioned in only few "secred" text books. If
you do any critical analysis of the so called "ideology of Pakistan", you shall be fail in the exam. If you
possess only rote based knowledge of some text books on the history of Pakistan, then you shall pass
the exam but would not be able to run the affairs of the state on the basis of any rational and critical
analysis. If you possess very good critical analytical ability, but you prefer attempting the exam in
non-critical style i.e. in such a style in which you shall be just boosting about some un-real
contributions of Muislim leaders, then you shall pass the exam but you shall not be honest in this way.

I also know it that role of a CSP officer is not of any critical analyzer. He is just to make detailed
policies as per the directions of "incompetent" political heads of the state and he is just to implement
those policies. Political heads are obviously "incompetents" because they do not pass any exam. The
CSP officers are "competents" because after all they pass the exam. They are really "competents"
because although they possess all the critical analytical abilities, but they become good followers of
text book contents in the exam. So they are not only "competents", they are also "realistics". After all
the realistic approach that a "competent" person chooses is to just that he follows one sided text
book ideology. He is realistic because he realistically does not show his critical analytical abilities in
the exam because he knows that he shall fail in this way. But obviously this "competent" and "relist"
person cannot be considered to be "honest" also.

And there is another issue also. If "honest" persons are given the control over the affairs of State,
then ...... ??? This is my question to the candidates. So I ask you people what you think about this...?
Can this type of "honest" people shall not be "harmful" for the stateb ... because after all, this type of
"honest" person can, at any time take the side of "truth" instead of taking side of some "benefit" of
the state. So this is a question mark. I shall appreciate analytical answer...!

...
Nothing is truer than the creation of ideology after independence. Suffice it to say that all the
torchbearers of Islam (all ulemas) were against the creation of an independent state. They had their
loyalties with Congress. Muslim unity had been forged during the pre-independence phase.
Ideologies were contrived as to clamor the need of creation of a separate state synonymous to
survival of Islam. Pakistan- a citadel of Islam. There is a marked difference between Islam and
Muslims, keeping in context the pursuance of inception. Well, since you have already replied it with
sufficient arguments, I dont want to add much.

Honesty and policy making can never get together. Even it is true for western countries where
governments have to adopt circumvent approach while making an ostensible decision [though the
extent of employing pretexts is limited to an extent]. Having a realistic attitude doesnt necessarily
make you an honest man. Competency lies in making effective policies with due consideration to
national interests, interests as defined by the regime.

And if (God forbids) an honest person takes the reins of state, he would cause great havoc to the
system (that has vested interests in status quo). He would be a threat to feudalism. But apart from
sarcasm, you need to have a tint of diplomacy even for the sake of national interests where you have
to put your honesty at stake. But that is strictly in terms of national interests. At least, my conscience
does allow me to that extent. But I wonder what if you have to put humanity on stake for national
interests. But guess state doesnt need the adherents of universal love.

..

Ideology of Pakistan
Ideology is a set of beliefs, values and ideals of a group and a nation. It is deeply
ingrained in the social consciousness of the people. It is a set of principles, a
framework of action and guidance system that gives order and meaning to life and
human action.

Ideology emphasizes on some particular principles, ideals and blueprint for the
future. It is a review of the existing political, social and economic arrangements that
create consciousness based on its principles. It legitimizes or delegitimizes certain
actions and philosophies. Ideology gives nation a direction and worldview and its
implementation is the responsibility of the concerned people.

Ideology of Pakistan
The ideology of Pakistan took shape through an evolutionary process. Historical
experience provided the base; Allama Iqbal gave it a philosophical explanation;
Quaid-i-Azam translated it into a political reality; and the Constituent Assembly of
Pakistan, by passing Objectives Resolution in March 1949, gave it legal sanction. It
was due to the realization of the Muslims of South Asia that they are different from
the Hindus that they demanded separate electorates. However when they realized
that their future in a Democratic India dominated by Hindu majority was not safe,
they changed their demand to a separate state.
The ideology of Pakistan stemmed from the instinct of the Muslim community of
South Asia to maintain their individuality in the Hindu society. The Muslims believed
that Islam and Hinduism are not only two religions, but are two social orders that
produced two distinct cultures. There is no compatibility between the two. A deep
study of the history of this land proves that the differences between Hindus and
Muslims are not confined to the struggle for political supremacy but are also
manifested in the clash of two social orders. Despite living together for more than
one thousand years, they continue to develop different cultures and traditions. Their
eating habits, music, architecture and script, all are poles apart.

The basis of the Muslim nationhood was neither territorial nor racial or linguistic or
ethnic rather they were a nation because they belonged to the same faith, Islam.
They demanded that the areas where they were in majority should be constituted
into a sovereign state, wherein they could order their lives in accordance with the
teachings of Holy Quran and Sunnah of Holy Prophet (PBUH).

Evolution of Two Nation Theory

Concept of Muslims as a Nation developed before the establishment of Pakistan.
Pakistan was the product of this concept of nationhood rather than Pakistan creating
a concept of nationhood. Retrospectively the Muslim nationalism emerged with the
advent of Islam that introduced new principles pertinent to every sphere of life. It
pledged the redemption of the humankind establishing a benign society based on
Quranic teachings. The beginning of the Muslim nationalism in the Sub-Continent
may be attributed to the first Indian who accepted Islam. The Arab traders had
introduced the new religion, Islam, in the Indian coastal areas. Muhammad bin
Qasim was the first Muslim invader who conquered some part of India and after that,
Mahmud of Ghazna launched 17 attacks and opened the gate to preach Islam. The
Muslim sufi (saints) like Ali Hejveri, Miran Hussain Zanjani etc. entered
Sub-Continent. They, rejecting the vices in the Indian society, presented the pure
practical picture of the teachings of Islam and got huge conversions. Qutub-ud-Din
Aibuk permanently established Muslim dynasty in India that followed Sultanate and
Mughal dynasties. Thus a strong Muslim community had emerged in India who had
its own way of life, traditions, heroes, history and culture. Islam could not be
absorbed in Hinduism. Deen-e-Ilahi, Bakhti movements, etc. created reaction
amongst the Muslim ulama to preserve the pure Islamic character and save it from
external onslaught. Role of Sheikh Ahmad Sirhindi and others is noteworthy. Equality
and social justice inspired conversions to Islam.

The British won over the Muslim rulers due to the industrial and scientific
developments and modern war strategy. The War of Independence (1857) was a
shattering setback to the Indian Muslims who were held responsible for the rebellion
by the British. The Muslims were put into the backwardness with the help of Hindus.
This was one of the outstanding motivations that paved the way to declare the
separate identity of nationalism, the Muslim nationalism. The Muslim scholars
sought to reform the teaching of Islamic law and to promote its application in a
Muslim society. The prominent name among them is Sir Syed Ahmad Khan (1817-98)
who awakened and guided his community well in time. His educational drive, the
Ali-Garh movement, proved to be the best means of social mobility for the Muslim
gentry under colonial rule.

In 1885 the Indian National Congress was founded to indicate the beginning of the
Indian nationalist movement under the British. The Congress worked and helped the
British rule. Sir Syed advised the Muslims not to join it because, he thought, the
Muslims were not in position to involve into the anti-government activities. It has
been argued that Sir Syed's fear of Hindu domination sowed the seeds for the "Two
Nations Theory" later espoused by the All-India Muslim League, founded in 1906 and
led to its demand for a separate state for the Muslims of India. Sir Syed argued that
modern education and non-political activities might be the key to Muslim
advancement. The Ali-Garh movement produced educated leadership who could
protect the Muslims rights on the Western political lines.

All India Muslim League had been founded in Dhaka to promote loyalty to the British
and to protect and advance the political rights and interests of the Muslims of India.
Thus the concept of
separate electorates was put forward to dawn a new day for the Indian Muslims.

The Two-Nation Theory served as the basis of demand for Pakistan by the Muslims in
British India. There are two major nations in British India. The Muslims are not a
community but a nation with a distinctive history, heritage, culture, civilization, and
future aspirations.

The Muslims wanted to preserve and protect their distinct identity and advance their
interests in India. They wanted to order their lives in accordance with their ideals
and philosophy of life without being overwhelmed by an unsympathetic majority.

Initially, they demanded safeguards, constitutional guarantees and a federal system

of government with powers to the provinces for protection and advancement of
their heritage, identity and interests. Later, they demanded a separate state when
neither the British nor the Hindu majority community was willing to offer those
guarantees and safeguards....

Lecture 2- Ideology of Pakistan in the Light of Statements of Quaid-i-Azam

and Allama Iqbal

Click to View Lecture 2

Ideology of Pakistan in the Light of Statements of
QUAID-I-AZAM and ALLAMA IQBAL
The Development of Muslim Identity and Two-Nation Theory
and Quaid-i-Azam and Allama Iqbal

The sense of nationhood developed among the Muslims before

the establishment of Pakistan. Their goal was mostly to protect
and promote their identity and interests and shape their lives
in accord with their ideals and philosophy of life without being
overwhelmed by an unsympathetic majority. They adopted the
strategy to get constitutional safeguards from the British
against the cruel majority of Hindus but because of the
antagonistic treatment from the rivals they set the goal of a
separate state. Islam had central place to their further
developments.

The role of leadership is very important to put nation on the

way. A good leadership infuses the qualities of awareness,
consciousness, mobilization, sense of direction, and defense
against the adversaries. The Muslims were lucky having such
competent leadership.

Muhammad Ali JINNAH

M. A. Jinnah was a history-making leader who changed the
course of history. He possessed a visionary leadership,
commitment to the cause and political mobilization capacity.
He was a Charismatic Leader in the real sense of the meaning.

ROLE OF JINNAH
Jinnah played a decisive role in articulating the Muslim
demands and pursuing these faced strong opposition from the
Hindus and the British. He started his political career in 1906 by
joining the Indian National Congress. He was elected to the
Legislative Council in 1909 and in 1913 he also joined the All
India Muslim League (AIML). Now he was member of both the
political parties. Having disagreement with Gandhi on the issue
of Swaraj (self-rule), complete freedom from the British and on
using extra-constitutional means, Jinnah resigned from the
Congress in 1920.

His early efforts to promote Hindu-Muslim unity were

materialized when THE LUCKNOW PACT (1916) was signed. The
Hindus accepted the Muslim demands:
Separate Electorate
One-third Seats in Central Legislature
protection of minority rights

In the Nehru Report, the accepted Muslim rights were ignored.

Jinnah retaliated forcefully by presenting 14 Points in 1929. He
defined Muslim identity and mobilized them with reference to
Islam and convinced others that Muslims are different from the
Hindus and the Congress. Islamic principles, concepts and
symbols surfaced in his speeches and statements.

Jinnah used the term NATION for the Muslims of India in Feb
1935 (Legislative Assembly). He argued that the combination of
religion, culture, race, arts, music and so forth make a minority
a SEPARATE ENTITY. In March 1936 Bombay, he stated that the
Muslims could arrive at a settlement with Hindus as TWO
Nations. In 1937, he asserted that there is also a third party in
India, the Muslims. In 1939, he roared that the Muslims and
Hindus are two nations and they are going to live as a nation
and playing part as a nation:
We are a nation with our own distinctive culture and
civilization, language and literature, names and nomenclature,
sense of values and proportion, legal laws and moral code,
custom and calendar, history and tradition, aptitudes and
ambitions; in short, we have our own distinctive outlook on life
and of life. By all cannons of international law, we are a nation.

Speeches and statements: 1940-47

Jinnah believed in the force of Islam as he said that Islam is a
dynamic force that can unite the Muslims. It can help to
overcome the present crisis. Its a source of inspiration and
guidance providing ethical foundation, a framework, social
order and civilization.

Guidance & inspiration for constitution-making and

Governance
He also talked of the modern notions of state, constitution, civil
and political rights and democracy. He assured that
constitution of Pakistan would be framed by the elected
assembly.
Modern democratic and Islamic State
He gave assurance of equality of all citizens and rights and
freedom to religious minorities in the new state.

ALLAMA IQBAL: POET AND PHILOSOPHER

VISION OF A SEPARATE MUSLIM STATE

Men like Allama Iqbal are born but in centuries. He was

conscious of significance of Islam in lives of the Muslims. His
first public appearance was in 1899 at the annual session of
Anjuman Himayat-i-Islam in Lahore when he presented the
poem, Nala-i-Yatim.

At initial stages Dr Iqbal was a nationalist by ideas and his

poetry contained verses like Tarana-i- Hind. His poetry was a
critique of the existing societal conditions. Being educated
from Europe, he knew all weak aspects of the Western culture.
He criticized capitalism, materialism and lack of spiritualism.

IQBAL- Focus on the conditions of the Indian Muslims

Islam can salvage the Muslims
Islam has always saved Muslim

Islam is a living and dynamic ideology that can meet modern

challenges

Islam to help them to overcome their internal

discord and enable them to meet external challenges

With spiritualism based derived from Islam

Ijtehad and Reinterpretation
(READ: Reconstruction of Religious Thought in Islam)

Address to the Muslim League Session, Allahabad, December

1930
I would like to see the Punjab, NWFP, Sind, Balochistan
amalgamated into a single state as a self government within
the British empire or without. This is the final destiny of the
Muslims of N.W. India.