Ethnic and Racial
Differences in Pakistan
and
the struggle for Islamic Revolution
Pakistan is multi-lingual and heterogeneous national community. One analysis is
that the thinking of Allama Iqbal and the appeal of the Islamic Movement under
Maulana Mawdudi got relatively better response in the Punjab and among those
belonging to (and migrated from) U.P. It was less popular in Sarhad (NWFP) and
still much less in Sindh among the Sindhi speaking people.
Thus popularity at the national level could not surface for the Islamic
movement. Is it not so that the Islamic movement in Pakistan is much constrained
by these ethnic and racial influences?
No doubt, the hidden effects of the factors are at work, but I shall not count
them as dominant reasons. It is not so that the Urdu-speaking and
Punjabi-speaking communities wish to see Islam implemented, whereas Bengali,
Sindhi, Baluchi, Barohi and Pushto-speaking people are opposed to it. To a
certain level and with a bit of plus and minus, all these ethnic groups have
similar attachment to Islam, and it is not less than any Arab and non-Arab
nations. The assumption that revolution can be succeeded in places where there
is ethnic unity, may be partially correct.
In fact when ideology is built into an organizational structure and the popular
force is mobilized, then even the opposing and conflicting factors come together
in a disciplined movement. The Pakistan independence movement is a very clear
example of this phenomenon, wherein all ethnic and racial groups participated
and together they realized the common goal.
Our real dilemma is that after the creation of Pakistan, the Pakistan movement
and its objectives were forgotten. Unfortunately the country got deprived of the
leadership of Quaid-e-Azam Mohammad Ali Jinnah soon after independence. In a
short while after Pakistan came to being, there was a deliberate attempt against
accepting Islam as a philosophy underlying the administrative, political and
media structures. This attitude got more and more aggressive giving rise to new
tribulations in the country. In spite of
passing the objective resolution, no practical steps were taken.
If you see closely, you find Islam and the Pakistani nationalism as the first
objectives of the freedom movement. But, through their concerted efforts, the
very official circles and institutions pushed forward the ethnic, racial and
provincial prejudices, and different elements -- mostly representing socialist
and secular lobbies -- provided regular support to the ruling junta, in this
respect. Personality of Quaid-e-Azam provided the only protecting shield against
it, but on his demise immediately after independence, his very lieutenants and
colleagues became silent spectators or even walked against the Quaid's wishes. I
think this was a deliberate
attempt and revolt against Islam and Pakistan. No alternative force was allowed
to flourish and counter these vested interests and prejudices. As far the
"Objective Resolution", it was the documentary embodiment of the
Pakistan Movement and the fruits of the creation of Pakistan. I state with full
knowledge, that before partition, Iqbal's influence in Sindh, Bihar, Bengal or
Deccan was not less than what was in Punjab. Iqbal's message has been
instrumental as a moving force for the Muslims in the past and will remain so in
future.
Was it really so? Particularly with reference to the Muslim majority areas like
Sarhad, Sindh and Bengal?
Yes. In relation to Allama Mohammad Iqbal, I am not saying so under the
influence of any propaganda or blind faith, but say so rather with full
confidence. For instance, look at the address of G.M. Sayyed about Sindh, which
he delivered in the 1943 annual conference of Muslim League. In that speech,
this present-day secular and Sindhi nationalist leader, referred to everything
included in Iqbal's message and thoughts. Adorned with beautiful verses is that
speech, like "Unique is the composition of the nation of the
Prophet (p.b.u.h.)"
And that (in Sindh), "the only way to save us, and help us stand on our
feet, is, that Muslims from all over the sub-continent come here to lend helping
hand in our economic development and liberate us from the dominance of
Hindus".
Were these the original thoughts of G.M. Sayyed or some feed-back from All India
Muslim League?
No feed-back at all. These were not only the considered views of G.M. Sayyed,
but also those of the Sindhi muslims, and this pertains to 1943. Contrary to
this, the whole retrogression and reverse mutation occurred after the creation
of Pakistan and manifests the total failure of the ruling political leadership
and a bureaucracy also belonging to the same groups.
Therefore, I believe that, given the fact that Islam is presented as a practical
way of life and not merely as slogan -- a programme which ensures justice,
freedom and economic rights, in which these nationalities can grow smoothly and
play their brotherly role with honour -- then the Muslims in Pakistan have the
capability to follow this just path, of course guided by a sincere leadership
which stands above all prejudices and enjoys the confidence of the people.
To the extent that I have studied the question of nationalities in Islam, I find
they are not denied, but are rather mobilized by linking and integrating them
with the higher level of allegiance. A classical example is provided by the
Prophet (p.b.u.h.) himself. While training his army, he assigned a specific
position to every tribe and giving a banner to a headman, he would say;
"Because you better know your position, but NOT to magnify your
tribe".
This is what the Prophet (p.b.u.h.)
did, but here (in Pakistan) we could not do that. Rather, those who spoke for
the due rights, were considered enemies of Islam and Pakistan. We have a long
history of regional development and growth, which Pakistan failed to follow.
Unless and until we bring all our nationalities within the bigger gamut of
submission and reference to Allah and His Prophet (p.b.u.h.), crises will
continue to recur.
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