Over sixty five years after Pakistan came into being, we are a state with a fading sense of the nationhood that inspired the Muslims of the subcontinent to rally behind Jinnah in the struggle for Pakistan. Jinnah's Pakistan, an exciting vision of a vibrant, modem, Islamic welfare state, got sluggish and lost its moorings because of the "make a quick buck" approach and puny outlook of the ruling elite that sold its soul to corruption and servitude to foreign diktat soon after the death of Jinnah and the murder of Liaquat Ali Khan.
---- Ay ta 'ir-e-lahooti uss rizq say maut acchi,
---- Jis rizq say aati ho parwaaz main kotaahi
---- O heavenly bird, death is better than those means of livelihood,
---- Which make you sluggish in your soaring flight.
---- Allama lqbal
Our visionless and corrupt ruling elite plus military rule for most of our history denied our people a real chance to strengthen their sense of nationhood. Instead, state building with highly centralised structures and intolerance for the natural diversity of the people of this land further detracted from nation building. However the singular factor that led to the complete dissipation of any sense of nationhood was the denial of Insaf - justice - for the people. Our ruling elites built a system whereby they exploited the wealth of the nation for themselves while the people were burdened under this yoke of exploitation and increasing deprivation, with no access to justice. So a country as rich as ours, in terms not only of its people's talent but also natural resources from abundant coal reserves to copper, gold and many other minerals to agricultural potential, was reduced to a country begging for aid when it could have built a prosperous nation where all had equitable share in the nation's wealth. Even worse, the rulers adopted the British colonial policy of divide and rule whereby they accentuated the ethnic, linguistic, religious divides to keep the people of Pakistan subjugated to social and economic tyranny.
The results led to the breakup of the country in 1971, with the Bengalis who were part of the vanguard for the creation of Pakistan broke away to create Bangladesh. This was not the failure of the Two Nation Theory (which would have led the Bengalis to merge with Indian Bengal) but of the policies of the state of Pakistan and its selfish and corrupt rulers - both civil and military. The breakup of Pakistan was a result of the denial of Insaf - justice - to the people of what was East Pakistan. Having learnt no lessons from the 1971 crisis and the breakup of the country, the entrenched elite continued to ignore the plight of the people of Pakistan whose continuing sense of being denied socio-economic justice has resulted in polarisation of our polity and of struggles against the state especially in Balochistan.
We now stand at a critical crossroad in our history with rampant violence, tenor and fissiparous tendencies spreading across Pakistan. While these are certainly the worst of times for this country, decimated as it is by violence, corruption and polarization, it can also be seen as the most opportune of times to move towards a rebirth of Pakistan in the vision of its Quaid. To re-establish Iqbal and Jinnah's vision of Pakistan we have to break our chains of servitude and rid ourselves of the disease of corruption. We have to create a sense of nationhood amongst our diverse people, who can take ownership of their state of Pakistan and defeat the self-interested elite that have led us to this dismal state of affairs. It is not about building motorways or bus services but of giving our people a vision of nationhood again. That can only happen if we can give Insaf to our people, equal opportunity and access to the country's resources so that they can build a better future for themselves where all are united with a sense of nationhood so they see the betterment of the national collectivity as betterment of each of them.
We need a Naya Pakistan - one that is independent, sovereign and a modem Islamic welfare state. This is in the tradition of Iqbal's concept of a spiritual democracy and a humane state; and Jinnah's commitment to an Islamic welfare state. Our vision is of a welfare state where the state takes responsibility for providing all its citizens with equal access to health, education, justice, employment and security, regardless of caste, creed or religion. By definition it will be Islamic in terms of public morality and because we will ensure that no law is repugnant to Islam. This vision reflects Jinnah's commitment to an Islamic welfare state.
"We should have a state in which we could live and breathe as free men and which we could develop according to our own lights and culture and where principles of Islamic social justice could find free play." -- Quaid-i-Azam Mohammad Ali Jinnah, Karachi, 11 October 1947 The greatest example of equal treatment for all is from Islam's Prophet (PBUH) himself when he set up the first welfare state in the history of mankind in Madina, as reflected in the Madina Charter which is seen as the first constitution incorporating religion and politics. While Madina was a city state, the principles of social justice and welfare remain as relevant for us as they were then.
The Charter introduced the rule of law, devolution of powers and the principle of respecting local customary laws of all tribes and religions living in the society. It guaranteed human rights, social rights, rights of women and minorities and religious freedom. The Prophet (PBUH) pluralistic community premised upon unity, respect and tolerance. The Prophet (PBUH) countered jahiliyya or ignorance (which causes hate and violence) through the creation of an Ummah based on respect, tolerance and pluralism. The first Clause, "they are a single community (ummah)," reflected the sense of oneness of the community and Clause 25 reflected the acceptance of "the other": "The Jews ... are a community (ummah) along with the believers. To the Jews their religion (din) and to the Muslims their religion." This reflects the verse from the Holy Quran "There shall be no coercion in matters of faith." (2:256). The Prophet (PBUH) united all inhabitants of the city under one banner of ethical living and moral principles.
Education was emphasised by the Prophet (PBUH) who made it obligatory upon every Muslim whether male or female, to acquire education and knowledge. In Madina the Prophet (PBUH) ordered that a part of his mosque, which became known as al-Suffah, be reserved for educational purposes. To provide free education to all of its citizens, male and female, became an important duty of the Islamic welfare state.
The Prophet (PBUH) advised "acquire knowledge, because he who acquires it, in the way of the Lord, performs an act of piety; who speaks of it praises the Lord; who seeks it, adores God, who dispenses instruction in it, bestows alms; and who imparts it to its fitting objects, performs an act of devotion to God."
These were the principles laid down by our Prophet (PBUH) for the state of Madina, first welfare state in history. These are the principles we believe in and would lay down for a Naya Pakistan - an Islamic welfare state based on rule of law, pluralism and social welfare. These are the principles our founder Quaid-i-Azam Mohammad Ali Jinnah envisaged for the nation of Pakistan. It is on accepting our diversity and treating all our citizens as equal before the law - that is providing Insaf - that we will build a sense of nationhood. We want to give our people hope and faith in their future in their state of Pakistan, by giving all of them, regardless of their caste or creed, equality before the law, equal opportunity, equal access to education and protection under the law as laid out in our Constitution. We want to build a sense of ownership of Pakistan amongst all its people by building the nation of Pakistan. Ours is a vision for the future of the people; for this nation of Pakistan.
I have tried for seventeen years to make this vision of Pakistani nationhood a reality by building a Naya Pakistan. It is now up to the people of Pakistan to make Naya Pakistan a reality - a Pakistan which embodies a strong sense of nationhood built on the guiding principle of Insaf - Justice. I have fulfilled my promise to my nation and the outpouring of support and prayers from across Pakistan has been so overpowering as to totally humble me into submission before Allah. I want to thank everyone for this support. Now it is up to each Pakistani to fulfil their responsibility to themselves and the future generations of our Pakistani nation.
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