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Quaid E Azam's Dream Essay

1721 words - 7 pages

Jinnah was no doubt a great visionary who carved a separate state out of united and geographically contiguous India. He was not in the habit of enforcing his ideas on his colleagues but rather he wished them to peep deep into public affairs, analyze, compare and finally make a conclusion out of diversity of opinions. And he used to inculcate his ideas in an indirect way so that the audience may comprehend the solution fully and not merely jump to the conclusion. Quaid’s vision for newly established Pakistan does not offer any paradox, as it is believed by some pseudo scholars. After his demise a heated debate regarding politico-constitutional structure of the country was sparked. ...view middle of the document...

A religious person at the helm of political power does not turn the government into a theocratic one. The spirit of Islamic polity in the reign of the Prophet of Arabia and that of the rightly guided caliphs was not theocratic in the Christian sense of the term. During the reign of the Holy Prophet (PBUH) and the rightly guided caliphs the Muslims and non-Muslims living in the Islamic state had the rights to life, property, privacy, protest against injustice, equality, justice and rights of freedom of beliefs and religion. When Jerusalem was ceded to the Muslims, a treaty was signed.
It reads: “This is the treaty of the people of Aelia. This is the charter which the servant of God, the commander of the faithful, grants to the people of Aelia. He gives them the assurance of the preservation of their lives and properties, their churches and crosses of those who set up, who display and who honor those crosses. Your churches will not be transformed into dwellings or destroyed nor will anyone confiscate anything belonging to them nor the crosses or belonging of the inhabitants. There will be no constraint in the matter of religion.
This treaty is enough to understand the non-theocratic character of early Islam. It also testifies that politically the citizens of Islamic caliphate had equal rights, equal honor and dignity. The state never stepped into the personal beliefs of the non-Muslims since Islam was not a matter of compulsion but of choice. The treaty also signifies that at least politically a wall between the Muslims and non-Muslims ceased to exist. Islamic polity is destined to create congenial environment for healthy and progressive promotion of religion. From this point of view Islam is the greatest Secular religion, which, demolishes political barriers among human beings so that they may comprehend in its truest sense the real applicability of Divine religion.
Islam is not a secular religion in the traditional or modem sense of the term. When lqbal talked about unity of religion and politics, he never meant for political discrimination of the non-Muslims. But unity of the two means religious character of the politics and not vice versa.
When Quaid delivered his presidential address to the constituent assembly on August 11, 1947 he more or less defined the same doctrine. According to him: “In course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims not in the religious sense because that is the personal faith of each individual but in the political sense as citizens of the state”. He further said in an interview with Reuter’s correspondent on October 25, 1947: “The arm of law should be strong enough to deal with person or section or body of people that is disloyal to the state. We do not prescribe any schoolboy tests of their disloyalty. We shall not say to any Hindu citizens of Pakistan: “If there is war would you shoot a Hindu?” Quaid-i-Azam was a staunch supporter of Islamic democracy in the newly born...

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