History Taught In Pakistan

[acharya]

What do we mean by Pakistan?
by the late Muhammad Asad

I quote myself: in the Februrary 1947 number of Arafat (p. 166): "The Pakistan movement… can become the starting-point of a new Islamic development if the Muslims realize - and continue realizing it when Pakistan is achieved - that the real, historic justification of this movement does not consist in our dressing or talking or salaaming differently from the other inhabitants of the country, or in the grievances which we may have against other communities, or even in the desire to provide more economic opportunities and more elbowroom for people who - by sheer force of habit - call themselves 'Muslims': But that such a justification is to be found only in the Muslims' desire to establish a truly Islamic polity: in other words, to translate the tenets of Islam into terms of practical life.'

This, in short, is my conception of Pakistan: and I do not think that I am far wrong in assuming that it is the conception of many other Muslims as well. Of many: but not all; and not even of most of them. For, by far the larger part of our intelligentsia do not seem to consider Pakistan in this light. To them, it means no more and no less than a way to freeing the Muslims of India from Hindu domination, and the establishment of a political structured in which the Muslim community would find its 'place in the sun' in the economic sense.

Islam comes into the picture only in so far as it happens to be the religion of the people concerned - just as Catholicism came into the picture in the Irish struggle for independence because it happened to be the religion of most Irishmen. To put it bluntly, many o four brother and sisters do not seem to care for the spiritual, Islamic objectives of Pakistan, and permit themselves to be carried away by sentiments not far removed from nationalism.; and this is especially true of many Muslims educated on western lines. They are unable to think otherwise than in western patterns of though, and so they do not believe in their hearts that the world's social and political problems are capable of being subordinated to purely religious considerations. Hence, their approach to Islam is governed by convention rather than ideology, and amounts, at best, to a faintly 'cultural' interest in their community's historical traditions.

Now this is a very poor view of Pakistan: a view, moreover, which does not do justice to the Islamic enthusiasm at present so markedly - if chaotically - displayed by the overwhelming masses of our common people. While many of our so-called intelligentsia are interested in Islam only in so far as it fits into their struggle for political self-determination, the common people most obviously desire self-determination for the sake of Islam as such.

As far as the Muslim masses are concerned, the Pakistan movement is rooted in their instinctive feeling that they are an ideological community and have as such every right to an autonomous political existence. In other words, they feel and know that their communal existence is not - as with other communities - based on racial affinities or on the consciousness of cultural traditions held in common, but only - exclusively - on the fact of their common adherence to the ideology of Islam: and that, therefore, they must justify their communal existence by erecting a socio-political structure in which that ideology -the Shariah -would become the visible expression of their nationhood.

This, and not a solution of the all-India problem of Muslim minorities, is the real, historic purpose of the Pakistan movement. Insofar as there will always remain non-Muslim minorities in Pakistan as well as Muslim minorities in the rest of India, Pakistan cannot be said to solve the minorities problem in its entirety.

But this is precisely a point which we - and our opponents - would do well to understand: the problem of minorities, however important in all considerations of India's political future, is, in itself, not fundamentally responsible for the Pakistan movement, but is rather an incidental accompaniment to the movement's intrinsic objective - the establishment of an Islamic polity in which our ideology could come to practical fruition. Only thus can we understand why the Muslims in, say, Bombay or Madras - who of course cannot expect that their provinces would become part of Pakistan, are as much interested in its realization as are the Muslims of the Punjab or of Bengal.

http://www.yespakistan.com/people/pakistan_asad.asp