Quaid-e-Azam`s Vision of Pakistan
Rule of Law, Human Rights and Democracy

مولانا ابوعمار زاہد الراشدی

Quaid-e-Azam Muhammad Ali Jinnah was the great political leader of the Muslims of South Asia, whose efforts created an Islamic state in the name of Pakistan at a time when the world was at the peak of ending the relationship between religion and the state. Even the Ottoman Empire, which represented the Islamic Caliphate, had lost its existence. And Turkey, the center of the Ottoman Caliphate, following Europe, broke the relationship of Islam with the state and collective affairs of the society and took the form of a secular country.
In such a conditions, it seems strange that a Western-educated and Western-style leader would campaign for the establishment of a new country in the name of Islam and then establish such a state. It is generally believed that it was the charisma of the intellectual guidance of Mufakkir-e-Pakistan Allama Muhammad Iqbal who set Quaid-e-Azam Muhammad Ali Jinnah on this path, and offered the Muslims of South Asia the idea of a separate state for themselves by providing the basis for a new political campaign. There is no doubt and it is a matter of fact that the intellectual leader of Pakistan is actually Allama Iqbal, while the general impression about Quaid-e-Azam is that he successfully expressed these sentiments of Muslims politically and played the role of a good lawyer.
But did Quaid-e-Azam have only that much connection with Islam and did he not have any thoughts and feelings of his own regarding Islam? When we consider Quaid-e-Azam's various statements, speeches and his expressions on many important occasions, this is negated. And it is estimated that he himself had clear feelings and position about Islam. And in the struggle for the establishment of an Islamic state and the implementation of the Islamic system in it, he was not only a lawyer, but he himself had the same position in this regard. And he was fully aware of the ideas of other nations about Islam in the global environment of his time, especially the ideological and cultural conflict between the West and Islam. We would like to quote some of his statements in this regard:
According to a booklet published by Maktaba Mahmood Lahore, "Nazria-e-Pakistan Aur Islam", while addressing the meeting of the All India Muslim Students Federation in 1943, Quaid-e-Azam said, "I am asked what the style of government of Pakistan will be? Who am I to determine the style of government of Pakistan? This work belongs to the people of Pakistan, and in my opinion, the style of government of the Muslims was decided by the Holy Quran thirteen hundred years ago.
According to the same booklet, in a letter written to Mahatma Gandhi during August 1944, Quaid-e-Azam wrote that "The Quran is a complete code of life. It provides for all matters, religious or social, civil or criminal, military or penal, economic or commercial. It regulates every act, speech and movement from the ceremonies of religion to those of daily life, from the salvation of the soul to the health of the body; from the rights of all to those of each individual, from punishment here to that in the life to come.
On 15 July 1948, Quaid-e-Azam said in his address on the occasion of the inauguration of the State Bank of Pakistan: “I shall watch with keenness the work of your Research Organization in evolving banking practices compatible with Islamic ideals of social and economic life. The economic system of the West has created almost insoluble problems for humanity and to many of us it appears that only a miracle can save it from disaster that is now facing the world. It has failed to do justice between man and man and to eradicate friction from the international field. On the contrary, it was largely responsible for the two world wars in the last half century. The Western world, in spite of its advantages of mechanization and industrial efficiency is today in a worse mess than ever before in history. The adoption of Western economic theory and practice will not help us in achieving our goal of creating a happy and contented people. We must work our destiny in our own way and present to the world an economic system based on true Islamic concept of equality of manhood and social justice. We will thereby be fulfilling our mission as Muslims and giving to humanity the message of happiness and prosperity of mankind.”
According to Mr. Muhammad Ali Chiragh's book "Quaid-e-Azam Ke Meh Wa Saal”, while addressing the Karachi Bar Association meeting on January 25, 1948, Quaid-e-Azam said that "Islamic rules and regulations are applicable even today, as they were thirteen hundred years ago. Islam is not just a collection of customs, traditions and spiritual ideas, it is also a code of life for every Muslim. In Islam there is no difference between man and man. Equality, freedom and brotherhood are the basic principles of Islam. We will make the Constitution of Pakistan and tell the world that it is a supreme constitutional model.”
From the speeches, statements and messages of the Quaid-e-Azam, many such passages can be cited which show that he was not just representing his "clients" as a lawyer, but his own feelings and thoughts were also involved in this successful advocacy. It is also known that his concept of Islam was not limited and general, but he was fully aware of the constitutional and social character of Islam, as well as the perversion of western ideology and philosophy and the negative effects of the western economic system on the world.
Recently, a young man asked Justice (R) Dr. Javed Iqbal on the occasion of a seminar of the Islamic Ideological Council in Islamabad that what was the concept of Islam of Quaid-e-Azam? I was also present in this meeting. He replied that Quaid-e-Azam believed that (1) rule of law (2) human rights and (3) democracy were not in conflict with Islam and this was his concept of Islam. In my opinion, by saying this, Dr. Javed Iqbal has correctly interpreted the concept of Islam of Quaid-e-Azam, because this is reflected in his statements, speeches, letters and messages, and this approach of Quaid-e-Azam about Islam is not contrary to the events.
The rule of law means that the final authority is the law rather than the individual, and all institutions and individuals of the country are subject to the law rather than the individual. We believe that after the Holy Prophet, peace and blessings be upon him, Islam introduced the concept of the rule of reason and law instead of individual and personality, and made even the Khulafa-e-Rashideen (may Allah be pleased with them) bound by the law and ended the rule of the individual.
The concept of human rights in detail was also first presented by Islam, and it gave the world a balanced system of rights under the title of Huqooq-Allah (Allah’s rights) and Huqooq-al-Ibaad (Human rights) which includes all essential political, social, economic and civil rights.
In the same way, by basing the opinion of the people on the selection of the first Caliph after the Holy Prophet, Islam has told the world that according to it, the ideal system is the one in which the government is formed by the will of the people. And Islam has a one thousand year lead over the West in presenting and implementing this concept.
Therefore, if according to Dr. Javed Iqbal, these are the three foundations of Quaid-e-Azam's concept of Islam, then there is nothing new in it, but it is actually the interpretation of ancient Islamic traditions and teachings.
In this regard, an incident recorded in the memoirs of the late General Muhammad Akbar Khan, "Meri Akhri Manzil" is also of interest. General Akbar Khan writes about a military ceremony in the presence of Quaid-e-Azam after the establishment of Pakistan:
“At the time of the march-past, the instrument of "Long live O the King of Britain" started playing. Quaid-e-Azam protested against the playing of these tunes and ordered me not to welcome me by playing these tunes at any future official function or military parade as it hurts my sentiments. I fought to establish an independent state for the Muslims, and having achieved this state, we pray that the crown of Great Britain will remain upon us forever.”
After the establishment of Pakistan, Quaid-e-Azam Muhammad Ali Jinnah's sentiments were hurt by hearing the lyrics of "Long live O the King of Britain" and there was a regular protest and alternative order from him. Since his demise, we as a nation have been continuously dancing to the tune of the “greatness” and “long-live” of not only the King of Great Britain but also the King of America. Can no part of Quaid-e-Azam's feelings find a little way to enter the confines of our hearts?
(Google Translate was used for this translation.)

(ترجمہ: ’’قائد کا تصورِ پاکستان: قانون کی حکمرانی، انسانی حقوق اور جمہوریت‘‘ ۔ روزنامہ پاکستان لاہور ، ۱۹ جولائی ۲۰۰۶ء)

انگریزی تراجم

(الشریعہ — اپریل ۲۰۲۴ء)

الشریعہ — اپریل ۲۰۲۴ء

جلد ۳۵ ۔ شمارہ ۴

احکام القرآن،عصری تناظر میں
مولانا ابوعمار زاہد الراشدی

اردو تراجم قرآن پر ایک نظر (۱۱۱)
ڈاکٹر محی الدین غازی

اجتہاد کی شرعی حیثیت
شیخ الحدیث مولانا محمد سرفراز خان صفدرؒ

مقبوضہ بیت المقدس اور بین الاقوامی قانون
ڈاکٹر محمد مشتاق احمد

قراردادِ مقاصد پر غصہ؟
مجیب الرحمٰن شامی

چیف جسٹس آف پاکستان کے قادیانیوں سے متعلق فیصلے پر ملی مجلسِ شرعی کے تمام مکاتب فکر کے علماء کرام کا متفقہ تبصرہ اور تجاویز

بعد اَز رمضان رب کا انعام بصورت عید الفطر
مولانا محمد طارق نعمان گڑنگی

فقہ الصحابہ
ڈاکٹر محمد عمار خان ناصر

جسٹس ڈاکٹر محمد الغزالی: لفظ بدون متبادل
ڈاکٹر شہزاد اقبال شام

فحاشی و عریانی: معاشرے کی تباہی کا سبب
مولانا ڈاکٹر عبد الوحید شہزاد

حیدر: پاکستان کا مقامی طور پر تیار کردہ نیا مرکزی جنگی ٹینک
آرمی ریکگنیشن

جامعہ گجرات کے زیر اہتمام’’تعمیرِ شخصیت میں مطالعۂ سیرت النبیؐ کی اہمیت‘‘ لیکچر سیریز

پنجاب ہائر ایجوکیشن کمیشن اور برگد کے اشتراک سے ’’مساوات، جامع اور پائیدار مستقبل‘‘ کانفرنس

’’خطابت کے چند رہنما اصول‘‘
حضرت مولانا عبد القیوم حقانی

الشریعہ اکادمی کے زیر اہتمام ’’دورہ تفسیر و محاضراتِ علومِ قرآنی‘‘
مولانا محمد اسامہ قاسم

Quaid-e-Azam`s Vision of Pakistan
مولانا ابوعمار زاہد الراشدی


Flag Counter