Question:

Pakistan is multi-lingual and heterogeneous national community. One analysis is that the thinking of Allama Iqbal and the appeal of the Islamic Movement under Maulana Mawdudi got relatively better response in the Punjab and among those belonging to (and migrated from) U.P. It was less popular in Sarhad (NWFP) and still much less in Sindh among the Sindhi speaking people. Thus popularity at the national level could not surface for the Islamic movement. Is it not so that the Islamic movement in Pakistan is much constrained by these ethnic and racial influences?

Answer:

No doubt, the hidden effects of the factors are at work, but I shall not count them as dominant reasons. It is not so that the Urdu-speaking and Punjabi-speaking communities wish to see Islam implemented, whereas Bengali, Sindhi, Baluchi, Barohi and Pushto-speaking people are opposed to it. To a certain level and with a bit of plus and minus, all these ethnic groups have similar attachment to Islam, and it is not less than any Arab and non-Arab nations. The assumption that revolution can be succeeded in places where there is ethnic unity, may be partially correct.

In fact when ideology is built into an organizational structure and the popular force is mobilized, then even the opposing and conflicting factors come together in a disciplined movement. The Pakistan independence movement is a very clear example of this phenomenon, wherein all ethnic and racial groups participated and together they realized the common goal.

Our real dilemma is that after the creation of Pakistan, the Pakistan movement and its objectives were forgotten. Unfortunately the country got deprived of the leadership of Quaid-e-Azam Mohammad Ali Jinnah soon after independence. In a short while after Pakistan came to being, there was a deliberate attempt against accepting Islam as a philosophy underlying the administrative, political and media structures. This attitude got more and more aggressive giving rise to new tribulations in the country. Inspite of passing the objective resolution, no practical steps were taken.

If you see closely, you find Islam and the Pakistani nationalism as the first objectives of the freedom movement. But, through their concerted efforts, the very official circles and institutions pushed forward the ethnic, racial and provincial prejudices, and different elements -- mostly representing socialist and secular lobbies -- provided regular support to the ruling junta, in this respect. Personality of Quaid-e-Azam provided the only protecting shield against it, but on his demise immediately after independence, his very lieutenants and colleagues became silent spectators or even walked against the Quaid’s wishes. I think this was a deliberate attempt and revolt against Islam and Pakistan. No alternative force was allowed to flourish and counter these vested interests and prejudices. As far the "Objective Resolution", it was the documentary embodiment of the Pakistan Movement and the fruits of the creation of Pakistan. I state with full knowledge, that before partition, Iqbal’s influence in Sindh, Bihar, Bengal or Deccan was not less than what was in Punjab. Iqbal’s message has been instrumental as a moving force for the Muslims in the past and will remain so in future.

Was it really so? Particularly with reference to the Muslim majority areas like Sarhad, Sindh and Bengal?

Yes. In relation to Allama Mohammad Iqbal, I am not saying so under the influence of any propaganda or blind faith, but say so rather with full confidence. For instance, look at the address of G.M. Sayyed about Sindh, which he delivered in the 1943 annual conference of Muslim League. In that speech, this present-day secular and Sindhi nationalist leader, referred to everything included in Iqbal’s message and thoughts. Adorned with beautiful verses is that speech, like "Unique is the composition of the nation of the Prophet (p.b.u.h.)"

And that (in Sindh), "the only way to save us, and help us stand on our feet, is, that Muslims from all over the sub-continent come here to lend helping hand in our economic development and liberate us from the dominance of Hindus".

Were these the original thoughts of G.M. Sayyed or some feed-back from All India Muslim League?

No feed-back at all. These were not only the considered views of G.M. Sayyed, but also those of the Sindhi muslims, and this pertains to 1943. Contrary to this, the whole retrogression and reverse mutation occurred after the creation of Pakistan and manifests the total failure of the ruling political leadership and a bureaucracy also belonging to the same groups. Therefore, I believe that, given the fact that Islam is presented as a practical way of life and not merely as slogan -- a programme which ensures justice, freedom and economic rights, in which these nationalities can grow smoothly and play their brotherly role with honour -- then the Muslims in Pakistan have the capability to follow this just path, of course guided by a sincere leadership which stands above all prejudices and enjoys the confidence of the people.

To the extent that I have studied the question of nationalities in Islam, I find they are not denied, but are rather mobilized by linking and integrating them with the higher level of allegiance. A classical example is provided by the Prophet (p.b.u.h.) himself. While training his army, he assigned a specific position to every tribe and giving a banner to a headman, he would say; "Because you better know your position, but NOT to magnify your tribe". This is what the Prophet (p.b.u.h.) did, but here (in Pakistan) we could not do that. Rather, those who spoke for the due rights, were considered enemies of Islam and Pakistan. We have a long history of regional development and growth, which Pakistan failed to follow. Unless and until we bring all our nationalities within the bigger gamut of submission and reference to Allah and His Prophet (p.b.u.h.), crises will continue to come.

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