1

Elucidate the difficulties in establishment of an Islamic order in Pakistan after independence. (CSS 2013)

Quaid said, “We want to have a separate homeland where Islamic laws can be enforced. We want a separate
homeland to prove that Islamic laws pronounced 1400 years ago are still practicable.”

Birth of an Islamic State

The All India Muslim League, the political party that led the demand for a separate
homeland for Muslims of British India, disregarded all geographic and sociocultural
differences among Muslims. Instead, they relied on religion to be a sufficient
rationale for creating a new nation.Yet, most Muslim League leaders, including
President Mohammad Ali Jinnah, were liberal-minded. On the other hand, Muslim
religious leaders opposed the Pakistan movement.

However, "they were to change their minds after partition" notes Pakistani journalist
Ahmed Rashid in Descent Into Chaos. Soon after the creation of Pakistan, these
religious groups who had opposed it started calling for the country’s Islamization and
adoption of Islamic laws into the future constitution. This launched the struggle
between liberals and Islamists. Religious group Jamaat-e-Islami (JI) and its founder
Maulana Sayyid Abul-Ala Mawdudi played an important role and left their mark on
the country’s politics.

reasons / difficulties in establishment of an Islamic order in Pakistan after independence.

The reasons include:

 Delay in making of constitution led people forgot that why they demanded a separate home land.
 Since the begining Pakistan had multi strata society in respect to religious views: i.e liberal, Moderate,
conservative.
 Politicaly no islamic party successeded in establishing goverment.
 Fall of Dhaka
 Zia regime: Fanned extremist views in Pakistan.
1

Toward Islamization

The first compromise between the secularists and those seeking an Islamic state
came with the adoption of the Objectives Resolution in 1949, a set of guiding
principles that was to inform the country’s constitution. In Making Sense of Pakistan,
scholar Farzana Shaikh writes the Resolution highlighted "the growing political
muscle of the religious lobby" with two Islamic provisions. First was the affirmation
of divine over popular sovereignty, thus setting limits on the scope of parliament and
interpreting its responsibilities as "sacred trust." Second concerned the obligation of
the state to "enable" Muslims to "order their lives . . . in accordance with the
teachings and requirements of Islam as set out in the Holy Quran and the Sunnah."

The resolution was "a clear move away from the secular aspirations expressed by"
Muslim League’s president and Pakistan’s founder, Mohammad Ali Jinnah, says
Salman Raja, a Lahore-based constitutional lawyer. Jinnah, in his August 11, 1947,
speech to Pakistan’s constitutional assembly, had laid down his vision for the new
state where all citizens would be equal irrespective of "religion or caste or creed."
But his early death left the question of Islam’s role in society unresolved.

Under military ruler Zia ul-Haq from 1977-1988, Islamization acquired the full
backing of the state, say some scholars. Zia co-opted the religious parties, notably
the JI, and undertook a process of Islamization that included introduction of new
Islamic laws, setting up a federal sharia court, making Islamic education
compulsory in schools, and promoting religious schools or madrassas. He took
steps to Islamize the army by including Islamic teachings into the military’s
training. His policies also undermined the status of women through laws
governing sexual offenses and by reducing the significance of a woman’s
testimony to half that of a man in certain trials.
 1

Through Allama Iqbal’s writings and views of Quaid-i-Azam explain their conceptual understanding about
the Islamic state. Do you agree that their vision found some place while explaining the constitutional
developments throughout the case of Pakistan’s political history? (20) (2013)

Introduction
The speeches and writings of both the Quaid and iqbal show that they visualized Pakistan as an Islamic State.
They emphasized that in Islam there are no compartments that Islam is a complete code of life which
includes every aspect of human activity both individual and collective and the Quaid himself clarified and
highlighted this point in several speeches. Muslims make a distinction between ‘Deen’, which means a
complete code of life and religion or ‘Muzhab’ which is the mode of worship and prayer. It is, therefore, not
strange that neither the British nor the Hindus understood what the Quaid was saying because even today
non-Muslims do not completely understand Islam, and consider it to be only a religion.

Allama Iqbal concept of Islamic state

VISION OF A SEPARATE MUSLIM STATE

Men like Allama Iqbal are born but in centuries. He was conscious of the 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
1. Islam can salvage the Muslims
2. Islam has always saved Muslim
3. Islam is a living and dynamic ideology that can meet modern challenges
4. Islam to help them to overcome their internal
5. Discord and enable them to meet external challenges
6. With spiritualism based derived from Islam
7. Ijtihad and Reinterpretation
(Reconstruction of Religious Thought in Islam)

Allama Muhammad Iqbal, the intellectual formulator of Pakistan expected Islam to deliver social justice
based on humanitarian approach. He wanted that Islamic ideology should be interpreted, formulated and
presented as liberal and dynamic rather than conservative and static.

Dr Allama Mohammad Iqbal in his letters to Quaid-i-Azam Mohammad Ali Jinnah on 28th of May 1937
wrote, “The problem of bread is becoming more acute; the Muslim has begun to feel that he has been
going down and down during the last two hundred years; ordinarily, he believes that his poverty is due to
Hindu money lending or capitalism.

The atheistic socialism of Jawaharlal is not likely to receive much response form the Muslims. The
question, therefore, is how is it possible to solve the problem of Muslims poverty. Happily, there is a
solution in the enforcement of the law of Islam and its further development in the light of modern ideas.
After a long and careful study of Islamic law, I have come to the conclusion that if this system of law is
properly understood and applied, at least the right to subsistence is secured to everybody. But the
 1

enforcement and development of Shariat of Islam is impossible in this country without a free Muslim
State or states.”

Iqbal’s vision of a Muslim State or states was organically associated with implementation of Islamic Law and
Islamic Sharia subjected to modern interpretations and Ijtihad. The sages’ vision regarding nature and
formation of Islamic State was transparent, practical and was in strict conformity with its orthodox spirit. In
1911, he writes in Hindustan review (volumess xxii and xxiii), “I want to draw attention to the following two
points:
1. That the Muslim common wealth is based on absolute equality of all Muslims in the eye of law; there is no
privileged class no priesthood, no caste system. The political ideal of Islam consists in the creation of a
people born of a free fusion of all races and nationalities. Nationality with Islam is not the highest limit of
political development; for the general principles of the law of Islam rest on human nature not on
regularities of a particular people. The inner cohesion of such a nation would consist not in ethnic of
geographic unity, not in the unity of language or social tradition but in the unity of religious and political
ideal or in the psychological fact of like-mindedness.
2. That according to the law of Islam, there is no distinction between the church and the state. The state
with us is not a combination of religious and secular authority, but it is a unity in which no such distinction
exists. The caliph is not necessarily the high priest of Islam; he is not representative of God on earth. He is
fallible like other man and is subject, like every Muslim, to the impersonal authority of the same law.

"I therefore, demand the formation of a consolidated Muslim State in the best interests of India and
Islam. For India it means security and Peace resulting from an internal balance of power; for Islam an
opportunity to rid itself of the stamp that Arabian imperialism was forced to give it, to mobilize its law, its
education, its culture, and to bring them into closer contact with its own original spirit and with the spirit
of modern times."

Iqbal had filled the minds of the Muslims of this sub-continent by his powerful and penetrating politico-cum-
spiritual poetry and speeches and re-awakened the lifeless and slumbering soul of Muslim India. He was the
Mazzini and Rousseau of his nation to inspire confidence to carve out their own Empire — the Pakistan. Our
Quaid-e-Azam received inspiration for the revival of Islamic spirit and the creation of the state from the sage
of Lahore; and played the role of Cavour and Garibaldi.
In the domain of political science and constitutionalism, Muslim jurists and thinkers like Abu Hanifa,
Malik, Shafii, Ghazzali, Tusi, al-Mawardi Shah Waliullah Abdul Wahab have exercised a profound and far
reaching influence on Iqbal, but there is originality and Ijtihad in his ideals of 'Islamic Polity'.

Iqbal loves his country but is greatly dissatisfied with the aggressive Nationalism which is a canker eating into
the very vitals of humanity and is also totally antogonistic to the principles of Islam: He writes:
"If the purpose of human society is to ensure peace and security for the nations and to transform their
present social organism into a single social order, then one cannot think of any other social order than
that of Islam. This is so because according to my reading of the Quran, Islam does not aim at the moral
reformation of the individual alone; it also aims at a gradual but fundamental revolution in the social life
of mankind, which should altogether change its national and racial view. point and create in its place a
purely human consciousness. The history of religions conclusively show that in ancient times religion was
national as in the case of Egyptians, Greeks and Iranians. Later on, it became racial as that of the Jews.

Christianity taught that religion is an individual and private affair. Religion having become synonymous
with private beliefs, Europe began to think that the State alone was responsible for the social life of man.
1

It was Islam and Islam alone, which, for the first time, gave the message to mankind that religion was
neither national and racial, nor individual and private, but purely human and that its purpose was to unite
and organise mankind despite all its natural distinctions. Such a system cannot be built on beliefs alone.

And this is the only way in which harmony and concord can be introduced in the sentiments and thoughts
of mankind. This harmony is essential for the formation and preservation of a community. In the present
day political literature, however, the idea of nation is not merely geographical: it is rather a principle of
human society and as such it is a political concept. Since Islam is also a law of human society the word
'country', when used as a political concept, comes into conflict with Islam."

Like Utilitarian thinkers Iqbal believed in hard realities of human life. Man is social by nature and is always
moved to action by desire to obtain happiness and avoid pain, which desire involves him into relationship
with other individuals, necessitating state regulation of mutual relations of men by legislation. Utilitarianism
has, thus, a close touch with practical ethics and politics. To the utilitarians the State is a human necessity,
for it promotes general welfare or the greatest happiness of the greatest number.

But Iqbal believes that the law of the State is only respectable when based on Truth and Righteousness; and
Allah is the fountain of all power. He is the real ruler of the Universe and bestows wordly powers and
positions whomsoever he pleaseth. But all are based on a regulated law.
Iqbal concept of democracy in islamic state
1. Tawhid (Monothism) is the first and the most essential principle on which Islamic democracy is based. It
lays the foundation of world-unity and demands loyalty to God and not to the thrones. In his Rumuz-i-
Bekhudi Iqbal has beautifully summed up the implications of this principle: —

‫اینکہ در صد سینہ پیچد یک نفس‬

‫سرے از اسرار توحید است بس‬
‫یک شو و توحید را مشہود کہن‬
‫غائبش را از عمل موجود کن‬
‫دین ازو حکمت ازو آئین ازو‬
‫زور ازو قوت ازو تمکین ازو‬
‫قدرت او بر گزیند بندہ را‬
‫نوع دیگر آفریند بندہ را‬
‫بیم و شک میرد عمل گیرد حیات‬
‫چشمہ می بیند ضمیر کائنات‬
‫ال الہ سرمایۂ اسرار ما‬
‫رشتہ اش شیرازۂ افکار ما‬
What is it that infuses one breath in a hundred hearts ?
This isone of the secrets of faith in Tawhid.
Be united and thus make Tawhid visible,
Realise its latent meaning in action;
Faith and Wisdom and Law all spring from it,
It is the source of strength and power and stability,
Its power exalts the nature of man
And makes him an entirely new being;
Fear and doubt die out; action becomes alive.
The eye beholds the heart of the Universe;
"There is no god but Allah" — this is the capital of our life;
Its bond unites our scattered thoughts.
1

2. The second principle is the obedience to the Law as given to mankind by the Prophet. The extraordinary
and remarkable personality of Prophet Mohammad (peace be on him) provides agreat unifying force and a
focus of loyalties for the growing polity of Islam:
‫از رسالت در جہان تکوین ما‬
‫از رسالت دین ما آئین سا‬
"Prophethood is the basis for our
Organisation, our religion and our law.
It creates unity in our diversity and makes us into a well-knit community, which is meant to bring a message
of peace for mankind. If we let go our hold of this unifying life giving conception, it means our death as a
nation; for, it is this centre which has given us a dynamic unity of outlook and purpose."

3. The third principle is freedom, social justice and human brotherhood. Islam sounded the death-knell of
economic and political slavery, oppression and bondage and gave a new set of values and offered liberation
to mankind: —
‫حیرت ز ادا ز ضمیر پاک او‬
‫این مئے نوشیں چکیدن خاک او‬
‫نا شکیب امتیازات آمدہ‬
‫در نہاد او مساوات آمدہ‬
‫عصر نو کایں صد چراغ آوردہ است‬
‫چشم او در آغوش او آوردہ است‬
Liberty took its birth from its exalted teachings,
This sweet wine dripped from its grapes;
It was impatient of invidious distinctions,
Democracy was implicit in its being,
The modern age, which has kindled a hundred lamps,
Has opened its eyes in its lap,"

Like many other political scientists Iqbal has criticized democracy because of its defects as a political system.
But since there was no other acceptable alternative to it, he regarded the establishment of popular
legislative assemblies in some Muslim countries as a return to the original purity of Islam. He believed that:
"The essence of Tauhīd (Unity of God) as a working idea, was human equality, human solidarity and human
freedom."
For him the state, from the Islamic standpoint:
"is an endeavour to transform these ideal principles into space-time forces, an aspiration to realize them in a
definite human organization." (Reconstruction, Lectures p.154).

Islam to Iqbal was a philosophical ethos, more than a mere religion confined to the individual sphere.

Thus, in his writings, Iqbal emphasizes the building of one’s self (khudi), through various imagery – most
prominently the soaring shaheen. Prayer, prominently Salah, is the best method towards the building and
bettering of the ego.
The building of khudi is also why Iqbal advocated a return to ijtehad, rather than blind faith in taqlid.
Iqbal dissociated politics from nationalism and tried to correlate it with religion and culture, meaning a
rejection of secularism as well. To Iqbal, Islam is not only a religion, it is way of life – you cannot separate
God and science (universe), spirit and matter, ‘church’ and state – these are organic to one another. Further,
Muslims are held together by belief in tawhid, and externalization of this in the form
 1

of Ummah (brotherhood), represented for example by the Ka’aba (the cognizable center), which symbolizes
the bringing together of different races and cultures under one banner, in equality.

Jinnah concept of Islamic state

1. As far back as 1938, Jinnah spoke about Islam and statehood. When the question of revising the law of
inheritance was raised, he said: “Islamic code of law about succession is most equitable, most just, most
advanced and most progressive. I, therefore, say that let Muslims at least be governed by it.” (22nd
November 1938, API and Star of India).

2. In the Quran, Islam is always referred to as Deen and not as Muzdhab, the Arabic word for religion. Deen
means a complete code of life and is inclusive of religion (Muzdhab). Jinnah understood the importance of
this matter, and in his famous speech at Patna on 10, January 1939 said:

3. “Many people misunderstand us when we talk about Islam, particularly our Hindu friends. When we say,
this flag is the flag of Islam they think we are introducing religion into politics — a fact of which we are
proud. Islam gives us a complete code. It is not only religion, but it contains laws, philosophy, and politics.
It contains everything that matters to a man from morning to night. When we talk about Islam, we take it
as an all-embracing word.” Star of India 11, January 1939.

4. In his own words, he said: “I am not a learned Maulana or a Maulvi. Nor do I claim to be learned in
theology. But I also know a little of my faith, and I am a humble and proud follower of my faith”. (Page
1334, volume-3, Speeches, Statements & Messages of Quaid-e-Azam by K. A. K. Yusufi).

5. Those who have read the speeches and the statements of the Quaid and have also read and understood the
Quran know that he was modest in the above speech. He had a very clear and deep understanding of the
Quran which not only comes out very strongly in his speeches but also his whole life reflected it. Jinnah was
extremely conscious of the polity and the social order of Islam and believed that the Muslim community had
every right to live according to the precepts of Islam. Jinnah had learned a lesson – it was impossible to
protect the interests of the Muslim community by mere sanctions and safeguards. Realistically a separate
Islamic state was the only way that the Muslims would not have to forsake their way of life. Thus he overtly
changed his position between the years 1934 -1937, by rejecting the concept of a federation and demanding
a separate state for Muslims.

6. In the words of the British historian and civil servant, Rush brook Williams: “Jinnah began to make contact
with the Muslim masses, to understand the feelings that swayed them, and to appreciate the rich fund of
loyalty to Islam and to Islamic way of life which they could dedicate to the service of a Muslim leader
whom they trusted. He began to realize the importance of enlisting the support of the religious leaders—–
the mullahs, the peers and the ulema—–in his campaign for creating Muslim solidarity. He saw that good
Muslims had become alarmed at the prospect of Hindu rule.”

7. He further remarked that; “from Muslim masses, it was the religious factor which counted most.” (page 22,
The State of Pakistan by Rush brook Williams, 1962)

8. “In the first place, they were country folk, far removed from the realm of high politics and the
sophistication of city life. Secondly they looked to find in Pakistan, not only a land where good Muslims
would be free from the exploitation by Hindu cleverness, Hindu wealth, and Hindu weight of numbers, but
 1

also a land where the principles of Islam would prevail, where oppression of the poor by the rich would be
forbidden, and the social justice which their Faith enjoins would guild their new rulers.” (Ibid page 34-35).

9. “The masses had rallied to Mr Jinnah because they were hoping for the creation of an Islamic state.” (Ibid
page 127) This is the unbiased considered reflection of an Englishman who had over fifty (50) years of
experience in British India and had a ringside view of the Partition of British India and the establishment of
Pakistan. Moreover, he knew most of the leaders of the Congress and the Muslim League, including the
Quaid. He had been his contemporary in the Legislative Assembly and had attended the Round Table
Conference with him. Furthermore, since these observations were made in 1961-1962, they had the benefit
of hindsight and were made after discussions during 1958-60, with political leaders, businessmen, and
bureaucrats who took part in the establishment of Pakistan.

10. The actual demand for independent Muslim states was not articulated by the Muslim League until 1940.
However, in the intervening years the Quaid, as the spokesman for the Muslim League, advocated Muslim
separation by fulfilling the Islamic way of life. In his speech at a large meeting in Patna on 10th January 1939,
which was over a year before the Lahore Resolution, the Quaid spoke about Islam and the Muslim League as
being one:

11. “The Honor and regard which you have shown to me as Mr Jinnah you have shown them to the Muslim
League and Islam. That is you are showing that you are wholehearted with the Muslim League. Today in
this huge gathering you have honoured me by entrusting the duty to unfurl the flag of Muslim League the
Flag of Islam, for you cannot separate the Muslim League from Islam. Many people misunderstand us
when we talk about Islam, particularly our Hindu friends. When we say, this Flag is the Flag of Islam they
think we are introducing religion into politics – a fact of which we are proud. Islam gives us a complete
code. It is not only religion, but it contains laws, philosophy, and politics. It contains everything that
matters to a man from morning to night. When we talk about Islam, we take it as an all-embracing word.
We do not mean any ill will. The foundation of our Islamic code is that we stand for liberty, equality, and
fraternity”. (Star of India, 11, January 1939.

12. The Quaid believed in a democracy based upon Islamic principles: “Democracy in the abstract was quite
different from democracy as practised. Democracy was like a chameleon, changing its complexion
according to the environment. Democracy was not the same in England as it was in France and America.
Islam believed in equality, liberty, and fraternity, but not of the Western type”. Civil & Military Gazette 9,
November 1939.

13. “It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam
and Hinduism. They are not religions in the strict sense of the word. But are, in fact, different and distinct
social orders, and it is a dream that Hindus and Muslims can ever evolve a common nationality.” (Ibid,
page 160).

14. It should be our aim not only to remove want and fear of all types but secure liberty, fraternity, and
equality as enjoined upon us by Islam”. Quaid’s reply to the civic address on 25, August 1947, page 2615,
Speeches, Statements & Messages of the Quaid-e-Azam by K. A. K.Yusufi.

15. “Our religion contains a code of life in the conduct of every department, and we want to live according to
the same ideals, but the Hindu leadership is bent upon establishing ‘Ram Raj’ and treat the Muslims as a
 1

minority”. (Speech to the students of Edwards College, Peshawar, 27, November 1945, page 249, Jamiluddin
Ahmad).

16. “The League stood for carving out states in India where Muslims were in a numerical majority to rule
there under Islamic law.” (Address to students of Islamia College, Peshawar page 253 Jamiluddin).

17. The Quaid in his speech to the Sindh Bar Association in Karachi on 25, January 1948 said:- “Why this feeling
of nervousness that the future constitution of Pakistan is going to be in conflict with the Shariat Law. —
There are people who want to create mischief and make the propaganda that we will scrap the Shariat
Law. Islamic principles have no parallel. Today they are as applicable in actual life as they were 1300 years
ago. Islam and its idealism have taught democracy. It has taught equality of man, justice and fair play to
everybody. – No doubt there are many people who do not quite appreciate when we talk of Islam. Islam is
not a set of rituals, traditions and a set of spiritual doctrines, Islam is a code for every Muslim which
regulates his life and his conduct in all aspects, social, political, economic, etc. It is based on the highest
principles honour, integrity, fair play and justice for all”.

18. Quaid-i-Azam in this speech has explicitly stated that the future constitution of Pakistan would not be in
conflict with Shariat Law. In addition, he referred to the Shariat Law as opposed to the ‘Quran and Sunnah’.
This is of particular importance because he was addressing lawyers and judges.

19. In a broadcast to the people of USA and Australia in February 1948, Jinnah reaffirmed:

“I do not know what the ultimate shape of this constitution is going to be, but I am sure that it will be of a
democratic type, embodying the essential principles of Islam. Today they are as applicable in actual life as
they were 1300 years ago. Islam and its idealism have taught us democracy. It has taught equality of man,
justice and fair play to everybody. We are the inheritors of these glorious traditions and are fully alive to
our responsibilities and obligations as framers of the future constitution of Pakistan. In any case, Pakistan
is not going to be a theocratic state —- to be ruled by priests with a divine mission”. ( page 44, Speeches by
Quaid-i-Azam Mohamed Ali Jinnah, Governor-General of Pakistan, published by Government of Pakistan,
printed at Sind Observer Press Ltd, 1948.)

LIAQUAT CONFIRMS THE Quaid VISION OF AN ISLAMIC STATE

Liaquat Ali during the debate on the Objectives Resolution in the Constituent Assembly stated:

20. “I would like to remind the House that the Father of the Nation, Quaid-i-Azam, gave expression to his
feelings on this matter on many an occasion, and his views were endorsed by the nation in unmistakable
terms. Pakistan was founded because the Muslims of the subcontinent wanted to build up their lives in
accordance with the teachings and traditions of Islam.”

21. He further stated: “You would also notice, Sir, that the State is not to play the part of a neutral observer,
wherein the Muslims may be merely free to profess and practice their religion, because such an attitude
on the part of the State would be the very negation of the ideals which prompted the demand of Pakistan,
and it is these ideals which should be the corner-stone of the State which we want to build. The State will
create such conditions as are conducive to the building up of a truly Islamic society, which means the State
will have to play a positive part in this effort. You will remember, Sir, that the Quaid-i-Azam and other
leaders of the Muslim League always made unequivocal declarations that the Muslim demand for Pakistan
 1

was based on the fact that the Muslims had a way of life and a code of conduct. They also reiterated the
fact that Islam is not merely a relationship between the individual and his God, which should not in any
way, affect the working of the State. Indeed Islam lays down specific directions for social behaviour and
seeks to guide society in its attitude towards the problems which confront it from day to day. Islam is not
just a matter of private beliefs and conduct

Constitutions of Pakistan based on Islam

It declares the country, The Islamic Republic of Pakistan, and clearly mentions that Pakistan is basically a
democracy, guided by the Islamic principles and values—no law would be made contrary to Quran and
Sunnah—the government will make efforts to implement Islamic system (Shariah) in future.
Islamic introduction
Many key ideas on regarding the role of Islam in the State that was mentioned in 1956 Articles were made
part of the Constitution:
1. The official name “Islamic Republic of Pakistan” as selected for the state of Pakistan.
2. Islam is declared as the state religionof Pakistan.
3. Enabling of living life, culture, and customs of Muslims, individually or collectively, in accordance with the
fundamental principles and basic concepts of Islam.
4. Teachings on Arabic, Qur’an, and Islamiyatto be compulsory in country’s institutions and to secure correct
and exact printing and publishing of the Qur’an.
5. Proper organizations of Zakat, Waqf, and mosques is ensured.
6. Prevent prostitution, gambling, and consumption of alcohol, printing, publication, circulation, pornography,
and display of obsceneliterature and advertisements.
7. Required to be a Muslim to run for a bid of becoming the President(male or female) and/or Prime
Minister (male or female). No restriction as to religion or gender on any other post, up to and including a
provincial governor and Chief Minister.
8. All existing laws shall be brought in conformity with the injunctions of Islam as laid down in the Qur’an and
Sunnah and no law shall be enacted which is repugnant to such injunctions. [39]
9. A Council of Islamic Ideologyshall be constituted referred to as the Islamic advisory council.[40]
10. The Constitution of Pakistan defined a Muslimas a person who believes in the unity and oneness of Allah, in
the absolute and unqualified finality of the Prophethood of the Islamic prophet, Muhammad, and does not
believe in, or recognize as a prophet or religious reformer, any person who claimed or claims to be a
prophet, in any sense of the word or of any description whatsoever, after Muhammad.
11. In keeping with this definition, the SecondAmendment to the Constitution (1974) declared for the first time
the Ahmadiyya Community and/or the Lahori Group as non-Muslims, since their leader, Mirza Ghulam
Ahmad, claimed to be the prophet of God.
12. However, the Fourth Amendment(1975) set aside six seats in the National Assembly for non-Muslim
representatives to protect minority rights.
13. The state shall endeavor to strengthen the bonds of unity among Muslim countries.
14. Islamic revisions were introduced into the Pakistan Penal Code.

Conclusion : the principles of Islam had inspired the Muslims of India to strive for their rights in a new state.
For this purpose they decided to follow the modern, educated and enlightened leadership and rejected the
traditional religious leadership. The purpose was to adopt modern techniques, methods and institutions for
the attainment of the spirit of their faith. Moreover it was clearly understood that Islamic ideology will be
reinterpreted in the light of modern times and the form, character and role of Islamic institutions will be
redefined in an environment of independence for the betterment of the Muslims living in this new state.
1

The cause of the dispute over Kashmir• The points of view of India and Pakistan• Role of
the UN• Attempts to settle the issue
Arguments in support of
India’s case
The ruler, Hari Singh, signed to
join India.
Hari Singh asked for the Indian
Army to enter Kashmir.
Invasion by Pakistan cancelled
the requirement for a vote.
1

Elections held in 1987 showed

support for Indian rule.
They occupy Kashmir so it is
theirs.

Arguments in support of Pakistan’s case

Hari Singh had been overthrown and had
no right to make an agreement with India.
Mountbatten said there should be a vote by
Kashmiris.
A majority of Kashmiris are Muslim.
Pakistan entitled to invade because of the
illegal presence of Indian troops.
Elections held by India in 1987 were rigged
India has not allowed the UN to seek a
solution.
The UN has said that a vote should take place.
14 August 1947, partition: Kashmir remained independent under
Hari Singh
–
October 1947: Muslims
overthrow
Hari Singh
–
27 October: Indian troops invade Kashmir
–
Mountbatten tells Hari Singh there must be a plebiscite (Source A)
–
1 November 1947: Quaid-i-Azam proposes a plebiscite
–
April 1948: United Nations calls for a plebiscite.