Posted: February 15th, 2022

MUSLIM NATIONALISTS VISION OF PAKISTAN

 

 

MUSLIM NATIONALISTS VISION OF PAKISTAN

 

 

 

 

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Introduction

The emergence of Pakistan resulted from a series of events that led to the partition of British India into two countries. India was the other nation that emanated from the separation in August 1947. The arrival of the Islamic culture formed the principal basis for the foundation of Pakistan. The Pakistan movement sought to create an independent Muslim state.[1] Muslim nationalism was the core idea upon which the birth of Pakistan arose. The Muslims were a minority before the division, and they sought to revolutionize British India into an Islamic state. The establishment of the Islamic state meant that religion played a symbolic role in the political establishment of Pakistan. [2]Islam already knew what they wanted from the very beginning while still in the territory of British India. The Muslim nationalists had a vision of how Pakistan would look like in future, even before it came to be. The ideas and visions were hastened by the increased political, social, economic, and religious aspects of life. 

Religious Aspect

 The Muslim nationalists had a clear vision of what Pakistan should be before the partition because they were significantly concerned about emerging as a minority in India. Being marginalized meant that the majority groups would discriminate against them. Most of their traditions were done away with. During the British reign in India, the Hindus formed the most significant population, with Muslims forming approximately a quarter of the entire population. The domination provided a way for the Muslims to start looking for ways to domineering. Even though the Islamic state envisioned the foundation of Pakistan, no one was prepared for the displacement, violence, loss and trauma that came along with the division (Khan, Yasmin). [3]Refugees emanated from this division, creating a permanent social scar on the lives of the people affected. Mohammed Ali Jinnah led the Muslim League to fight for liberation and was more concerned with fighting for the Muslims than for independence. The partition was not supported by all the Muslims, as one would imagine would be the case. The clerics of the Islamic culture were generally opposed to creating separate states as it was against the culture of the Muslims. According to them, religion should not form the basis of the formation of any nation.[4]

Political Aspect

Another reason that signified that the Muslims had a clear vision of Pakistan was the division of electorates in the legislature, which denied the Muslims equal representation as they were fewer than the Hindus. The reason formed the basis for the Muslims to envision a nation where there would be no discrimination, hence the formation of Pakistan. The policy was known as the divide and rule policy of the British.[5] The Muslims were utterly opposed to the partitioning of India. The designation of the legislative seats as ‘Muslim’ and the others as General’ meant that each group chose their members to fill the slots. The realization by the Muslims that they needed political influence further forced the separation. There was a competition between the leaders of Islam and the Congress.[6] The religious leaders of the Islamic culture came to believe that their chances of survival without political power were very minimal. The leaders also foresaw that there would never be a time when the Hindus and Islam were ruled by the same leader and coexisted peacefully.

The establishment of the Muslim League in 1906 formed the basis of Pakistan’s vision. The foundation of the League was built on the Muslim nationalism aspect. [7]The League aimed to ascertain that the political rights were not desecrated, urge the nationals to be loyal to the British, and unify Muslims with other communities. The Muslims believed they were a nation and not a minority group as they had been considered before. Under the leadership of Jinnah, the League started to believe that the Indians and the Muslims came from two different states.[8] The Action Day mainly caused major riots covering the whole of India. The League failed miserably in building up its support, particularly in areas most populated by the Muslims.

The Muslims envisioned the creation of Pakistan through their thirst for an Islamic government. [9]The decline of the Muslim culture in India had many philosophers worried about the collapse of Muslim rule. At this point, the philosophers sought to be part of a bigger and unified nation. The promises of a great future attracted the majority of Muslims. The need for an Islamic constitution allowed Mohammad Ali Jinnah to unify and call for British rule. The Muslims longed for a nation where they could govern themselves freely.[10] They wanted a nation with their people in all areas and subdivisions of leadership. That way, they could seize being seen as the minority.

Through the renowned Muslim poet, the Muslims, Mohammad Iqbal had a vision of the future of Pakistan. Iqbal was a renowned icon in the process of division of British India. He also stated that Islam should not associate itself with secularism. [11]Another aspect associated with him is being enlightened spiritually rather than dependent on the traditional hierarchy especially. Iqbal also believed that the Hindu Muslims were a separate entity altogether while separately trusting in Pan-Islamism. The poet incorporated different visionary’s beliefs and directed them as his own. According to him, “The Hindus, though ahead of Muslims in almost all respects, had not yet been able to achieve the kind of homogeneity which was necessary for a nation, and which Islam had given to the Muslims as a gift.”[12]  Additionally, Faisal Devji claims that Pakistan has never existed as a nation but rather as a different historical connection of people and lands.[13] He compares Pakistan to Israel, which is mainly populated with the Jews. Faisal makes a compelling point that only the two nations in which religion forms their basis.

The humiliation of the Muslims by the British is also a reason prompting the vision of Pakistan. They were victimized and sent to war with their fellow Muslim colleagues. [14]As much as the Hindus and the Muslims were different, the British exaggerated and amplified these differences. The result was a divided society with two communities that were constantly at war. The long series of events was developed by the British Indian leaders and formed the pillar upon which the two communities’ ideologies were based. 

 

 

Social Aspect

The aspect of communalism indicates the clear vision of the Muslim nationalists of Pakistan. The developed idea that the Muslims had to separate themselves from the Hindus to avoid cultural pollution further constituted the creation of a new state.[15] The Muslims thought that the only way to contain the problem was to separate themselves from the Hindus. This particular thinking grew among the majority of the people in the Islamic state. Therefore, they saw the need to create a separate nation different from the rest of the population to prevent the alienation and absorption of the Islamic culture by the Hindus.

 The social battles between the Muslims formed another reason for envisioning a new and independent nation. It led to the failure of the interim government in its work mainly because the government could no longer control the nation. [16]Maintaining law and order became difficult for the government. Communalism refers to the ideology that causes the division of states and nations, mainly on religion. India was subdivided between the Muslims and the Hindus. Each of the group’s leaders was focused on ensuring his group flourishes above the other.[17] Conservationism is another contributor to communalism in India, even today. Poverty and segregation also led to the creation of communalism in British India. 

The earlier decision by the Muslims to divide the northeast Bengal into two parts was a foreseen account by the Muslims.[18] Upon denying this plea, the Muslims felt the Hindus dominated them economically. The main argument is that the economic factors drove the division of British India, which then escalated to political factors. Most Muslims lacked a background in economic as well as business activities. [19]The Hindus’ counterparts formed the most significant percentage of people in businesses. They thrived economically and formed most of the most enhanced traders.

When the Muslims realized that in future, things could be different in terms of leadership, they started pushing for demands as well to the government, just as the Hindus did. The back and forth intensified the competition between the two communities in government.[20] Those who acquired education in the Muslim community, the industrialists soon started to advocate for a separate nation from the Indians. The industrialists among the Muslims moved their industries to the largely populated Muslim regions. The aim was to mobilize all the Muslims together, which the scholars primarily focused on. These industrialists, the scholars, and the people who had their businesses could now effectively have the voice to control the others. [21]They were chosen as the mobilizers because people would listen to them based on their status in society. 

According to Yasmin Khan, in her book, the great partition, she explains the division of India and the special effects that rose. As much as the Muslims had a clear vision of what would happen in Pakistan beforehand, they ignored the effects of such division.[22] Khan describes how the partitioning brought about death and displacement. Approximately a million people lost their lives in the process. Women were sexually harassed while millions of others were permanently displaced and became refugees. [23]Khan magnifies how the reality came to differ from the vision of many in the partition. The Muslims, therefore, failed to consider the larger picture of what was likely to happen during the separation of India and Pakistan. Yasmin can show the kind of damage the partition caused, both physically and psychologically.

 

Economic Aspect

Weak entrepreneurial class among the Muslims indicates a reason for the vision the Muslims championed for. The lack of job opportunities further brought to light a new state. [24]The Muslims realized that they could not compete with the Hindus if they were uneducated. The Muslim youth were disadvantaged, mainly because they lacked Basic English education. The Muslims believed that the Persian language was enough for them. Their ignorance contributed to most of them only knowing their language, which was insufficient to compete with the Hindus.  [25]The difference arose because while the Hindus readily agreed to be educated by the British, the Muslims adamantly refused. The Hindu could quickly secure bureaucratic jobs while the Muslims were left for the low key labour jobs. The Hindus became more educated, especially during the Renaissance of the Bengali. It resulted in them rising to positions of power in the civil service of India. All this happened when the Muslims declined to send their kids to universities to acquire the same education. The competition between the Hindu traders and the Muslim entrepreneurial classes posed a challenge to the Muslims since the Hindus were a lot more competitive. [26]It posed a challenge to the Muslims who swore to seek education to be equally competitive in the jobs field. The Muslims sought to improve their education standards to acquire the same opportunities as the Muslims.

The mistreatment of the Muslims by the British created an opportunity for them to envision a clear future of Pakistan. An example is the war of independence of 1857 against the British uprising.[27] The greater the pain endured by the nationals, the more their drive was towards establishing their free nation. The British were majorly against the formation or following of particular traditions. For instance, the British got rid of Arabic or Persian in institutions of learning or workplaces. [28]The exploitation of the nationals by the British did not just infuriate the Muslims but also added to the reasons for a revolution. 

Through philanthropists like Ali Ameer Syed and Ahmed Syed Khan, the Muslim nationals had a vision of the future of Pakistan. The two were among those who fought for the Muslim minority in India, especially during the collapse of Indian Muslim rule. [29]The two advocated for the education of the nationals and participation in British economic activities while at the same time being criticized by the clerics. The Syed’s argued that Islam was a dynamic culture that ought to change with the developments of a nation. Their ideas prompted improvements in the Muslims’ academic, economic, and social arena. Even though most people supported the formation of an all-Muslim state, a few individuals were against the movement.

Another political reason that indicates a clear vision of the Muslims is the Khilafat Movement of 1919. It formed the basis of the Muslim revolution upon which the partition of India was based. The movement further represented the beliefs of the Muslims. [30]It was a political protest by the Muslim nationals towards the British government following the fall of the Ottoman. It. The cooperation between the Muslims and the Hindus increased due to this movement. Gandhi was placed at the epicentre of this reform due to his motto of no violence, in other words (Satyagraha).[31] MobilizationMobilization of the masses was a huge success, especially the Muslim nationals. The movement served as a wake-up call to the British colonials who undermined the potential of the citizens. However, the leaders were eventually detained, while others were imprisoned.

 

Conclusion

In conclusion, it is ultimately clear that Pakistan was envisioned by the Muslim nationalists long before it was formed. The Muslims in Pakistan had an overview of the nation’s appearance even before it came to be. It was majorly possible due to predictions of the future, mainly due to the social, economic, political and religious changes in the lives of the nationals. Even before the partitioning of India, the Muslims were concerned about becoming the minority group.[32] Out of this, there sprung a desire among the nationals to curb the idea of being marginalized. Their mistreatment by the British also formed the basis of a future division of India.

 

 

 

 

 

 

 

 

Bibliography

Chengappa, Bidanda M. “Pakistan: The role of religion in political evolution.” Strategic Analysis 24, no. 12 (2001): 2155-2177

Devji, Faisal. Muslim Zion: Pakistan as a Political Idea, London: Hurst & Company, (2013):278 pages.

Dhulipala, Venkat. “A nation-state insufficiently imagined? Debating Pakistan in late colonial North India.” The Indian Economic & Social History Review 48, no. 3 (2011): 377-405.

Gilmartin, David. “The Historiography of India’s Partition: Between CivilizationCivilization and Modernity.” The Journal of Asian Studies 74, no. 1 (2015): 23-41.

Haqqani, Husain. “The role of Islam in Pakistan’s future.” The Washington Quarterly 28, no. 1 (2004): 83-96.

Jalal, Ayesha. The sole spokesman: Jinnah, the Muslim League, and Pakistan’s demand. No. 31. Cambridge University Press, 1994.

Minault, Gail. “The Great Partition: The Making of India and Pakistan.” The Historian 71, no. 4 (2009): 878-880.

Qasmi, Ali Usman, and Megan Eaton Robb, eds. Muslims against the Muslim League. Cambridge University Press, 2017.

Varshney, Ashutosh. “The Idea of Pakistan.” India International Centre Quarterly 35, no. 3/4 (2008): 2-21.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[1]           Haqqani, Husain. “The role of Islam in Pakistan’s future.” The Washington Quarterly 28, no. 1 (2004): 83-96.

[2]           Haqqani, 85

[3]               Minault, Gail. “The Great Partition: The Making of India and Pakistan.” The Historian 71, no. 4 (2009): 878-880.

[4]           Chengappa, Bidanda M. “Pakistan: The role of religion in political evolution.” Strategic Analysis 24, no. 12 (2001): 2155-2177.

[5]          Gilmartin, David. “The Historiography of India’s Partition: Between CivilizationCivilization and Modernity.” The Journal of Asian Studies 74, no. 1 (2015): 23-41.

 

[6] Gilmartin, 32

[7]              Qasmi, Ali Usman, and Megan Eaton Robb, eds. Muslims against the Muslim League. Cambridge University Press, 2017.

 

[8]               Qasmi, 2017

[9]              Minault, Gail. “The Great Partition: The Making of India and Pakistan.” The Historian 71, no. 4 (2009): 878-880.

 

[10] Minault 878

[11]             Varshney, Ashutosh. “The Idea of Pakistan.” India International Centre Quarterly 35, no. 3/4 (2008): 2-21

[12]             Jalal, Ayesha. The sole spokesman: Jinnah, the Muslim League, and Pakistan‘s demand. No. 31. Cambridge University Press, 1994

[13]Devji, Faisal. Muslim Zion: Pakistan as a Political Idea, London: Hurst & Company, (2013):278 pages 

[14]             Dhulipala, Venkat. “A nation-state insufficiently imagined? Debating Pakistan in late colonial North India.” The Indian Economic & Social History Review 48, no. 3 (2011): 377-405.

 

[15] Minault 879

[16] Minault 879

[17]             Varshney, Ashutosh. “The Idea of Pakistan.” India International Centre Quarterly 35, no. 3/4 (2008): 2-21.

 

[18]             Jalal, Ayesha. The sole spokesman: Jinnah, the Muslim League, and Pakistan‘s demand. No. 31. Cambridge University Press, 1994.

 

[19]             Jalal 1994

[20]             Chengappa, Bidanda M. “Pakistan: The role of religion in political evolution.” Strategic Analysis 24, no. 12 (2001): 2155-2177

 

[21]             Chengappa 2161

[22]             Minault, Gail. “The Great Partition: The Making of India and Pakistan.” The Historian 71, no. 4 (2009): 878-880.

 

[23]             Minault 880

[24]             Jalal, Ayesha. The sole spokesman: Jinnah, the Muslim League, and Pakistan’s demand. No. 31. Cambridge University Press, 1994

[25]             Jalal 1994

[26]             Jalal 1994

[27]             Haqqani, Husain. “The role of Islam in Pakistan’s future.” The Washington Quarterly 28, no. 1 (2004): 83-96.

 

[28]             Haqqani 95

[29] Dhulipala, Venkat. “A nation-state insufficiently imagined? Debating Pakistan in late colonial North India.” The Indian Economic & Social History Review 48, no. 3 (2011): 377-405.

 

[30]             Dhulipapa 392

[31]             Dhulipapa 402

[32] Devji 216

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