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ALLAMA IQBAL ’s Presidential Address December 1930

ALLAMA IQBAL ’s Presidential Address December 1930

Dr Allama Muhammad Iqbal ranks amongst the Muslim intellectuals who left a deep impact on history. He inspired Muslims of the Sub-Continent and beyond. He infused a moving spirit and identity in the Indian Muslims. He presented a framework of their political future and talked how that would help to achieve the goal of Ummah. He presented a vision and dream in his Allahabad Address.

Background

The Hindu-Muslim question had great importance and stood crucial to British Indian history after 1857, especially in the 20th century. To Muslims, the key issue remained ‘separate identity.’ They tried their level best to make the rival nations understand that the Muslims are a separate nation having different culture and civilization, interests and rights. The Two Nations theory could not fascinate the Hindus and the British peoples because they believed in ‘territorial nationalism.’ The Hindus desired to absorb them in their majority but they could not face the arguments of the Muslim intellectuals. By 1930, Muslims had developed a sense of identity and political demands. Iqbal delivered his Presidential address in this background.

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Muslim Politics in British India: 1924-1935 | Pakistan Affairs Notes for CSS/PMS

Muslim Politics in British India: 1924-1935
Pakistan Affairs Notes for CSS/PMS

  1. Delhi Muslim Proposals
  2. Nehru Report
  3. Quaid-i-Azam’s Fourteen Points
  4. Simon Commission
  5. Round Table Conferences
  6. Constitutional Proposals

Backdrop:

The Khilafat movement brought Hindu-Muslim communities to cooperation. The leaders made the efforts to revive harmony for preparing constitutional proposals.

1: Delhi Muslim Proposals: March 1927

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The Khilafat Movement | Pakistan Affairs Notes for CSS/PMS

The Khilafat Movement

Pakistan Affairs Notes for CSS/PMS

The Khilafat movement was a religio-political movement launched by the Muslims of British India for the retention of the Ottoman Caliphate and for not handing over the control of Muslim holy places to non-Muslims.

Turkey sided with Germany in World War 1. As it began to lose the war, concerns were expressed in India about the future of Turkey. It was a peak period from 1919 to 1922 casting demonstrations, boycott, and other pressure by the two major communities, the Hindus and the Muslims. Being brothers, the Indian Muslims realized their religious duty to help the Muslim country. It was the extra territorial attachments based on Islam. Another factor same to the first was that the Indian Muslims considered Ottoman Caliphate a symbol of unity of the Muslim world as Ummah.

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Major Political Developments 1857-1918 | Pakistan Affairs Notes for CSS/PMS

Major Political Developments 1857-1918
Pakistan Affairs Notes for CSS/PMS

The year 1857 brought decline to the Muslim rule in India. Muslims and Hindus participated in the War of Independence but the British held only Muslims responsible for the rebellion. The Muslims were persecuted ruthlessly and left at the mercy of time. The post war era was disastrous for the Muslims but some personalities emerged on the national scene and played excellent role to guide their people in this critical situation. The Central Mohammedan Association of Justice Amir Ali Syed and the Aligarh movement are very prominent in this regard. Their efforts for revival of the self-identity and political positioning in the Indian society enabled them to face any challenge in the future.

Some important issues have already been discussed in the previous lectures. So a brief reference to events in historical context may be given:

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Sir Syed Ahmad Khan and His Contributions | Pakistan Affairs Notes for CSS/PMS

Sir Syed Ahmad Khan and His Contributions

Pakistan Affairs Notes by Prof. Dr. Hassan Askari

The great emancipator of the Indian Muslims Sir Syed Ahmad Khan was born at Delhi in 1817. This is the period when the great Mughal Empire was close to a complete collapse. Sir Syed’s family had already joined the East India Company and his maternal grandfather served in Iran and Burma under the British government. Sir Syed got interest in English from his maternal family. SM Ikram writes, “For this insight into the affairs of the state and first contacts with Western learning and civilization he was indebted to his maternal grandfather…” (S. M. Ikram, Modern Muslim India, p.18). Sir Syed was very healthy by birth and his grandfather remarked: “A Jat has been born in our family.” (Ibid., p. 19) The death of Sir Syed forced him to join the British as head clerk in 1839. The death of his brother made him serious and energetic to face the neuroses of life courageously. Another event that changed him entirely was the War of Independence in 1857. In 1841, he passed examination and became sub-judge. At the eve of the War of Independence he was performing the duties as sub-judge in Bijnore. He established educational institutions and after coming at Aligarh he rejuvenated his aspirations to work for the depressed Muslims of the Subcontinent. He devoted his entire life for this purpose to bring the Muslims close to the British. He died on March 27, 1898 and was buried in Aligarh.

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The Aligarh Movement | Pakistan Affairs Notes by Prof. Dr. Hassan Askari

The Aligarh Movement | Pakistan Affairs Notes by Prof. Dr. Hassan Askari

The War of Independence 1857 ended in a disaster for the Muslims. The British believed that the Muslims were responsible for the war of 1857 and therefore, they were subjected to ruthless punishment and merciless revenge. The British had always looked upon the Muslims as their enemies because they had ousted them from power. With the war of 1857 this feeling was intensified and every attempt was made to ruin and suppress the Muslims forever. Thus the Mughal rule came to an end and the sub- continent went directly under the British crown.

Sir Syed Ahmad Khan made modern education the way to progress

After the Muslim rule, the new rulers, the British, implemented a new educational policy with drastic changes. The policy restricted Arabic, Persian and religious education in schools and made English as the only medium of instruction as well as the official language in 1835. A wrong attitude of everything modern and Western, and disinclination to make use of the opportunities opening under the new regime was created among the Muslims. This tendency, had it continued long, would have proved disastrous for the Muslim community.

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Ideology of Pakistan in the Light of Statements of Quaid-i-Azam and Allama Iqbal

Ideology of Pakistan in the Light of Statements of Quaid-i-Azam and Allama Iqbal

Notes of Pakistan Affairs by Prof. Dr. Hassan Askari

The Development of Muslim Identity and Two-Nation Theory and Quaid-i-Azam and Allama Iqbal

The sense of nationhood developed among the Muslims before the establishment of Pakistan. Their goal was mostly to protect and promote their identity and interests and shape their lives in accord with their ideals and philosophy of life without being overwhelmed by an unsympathetic majority. They adopted the strategy to get constitutional safeguards from the British against the cruel majority of Hindus but because of the antagonistic treatment from the rivals they set the goal of a separate state. Islam had central place to their further developments.

The role of leadership is very important to put nation on the way. A good leadership infuses the qualities of awareness, consciousness, mobilization, sense of direction, and defense against the adversaries. The Muslims were lucky having such competent leadership.

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Ideology of Pakistan | Pakistan Affairs Notes by Prof. Dr. Hassan Askari

Ideology of Pakistan

Notes of Pakistan Affairs by Prof. Dr. Hassan Askari

Ideology is a set of beliefs, values and ideals of a group and a nation. It is deeply ingrained in the social consciousness of the people. It is a set of principles, a framework of action and guidance system that gives order and meaning to life and human action.

Ideology emphasizes on some particular principles, ideals and blueprint for the future. It is a review of the existing political, social and economic arrangements that create consciousness based on its principles. It legitimizes or delegitimizes certain actions and philosophies. Ideology gives nation a direction and worldview and its implementation is the responsibility of the concerned people.

Ideology of Pakistan

The ideology of Pakistan took shape through an evolutionary process. Historical experience provided the base; Allama Iqbal gave it a philosophical explanation; Quaid-i-Azam translated it into a political reality; and the Constituent Assembly of Pakistan, by passing Objectives Resolution in March 1949, gave it legal sanction. It was due to the realization of the Muslims of South Asia that they are different from the Hindus that they demanded separate electorates. However when they realized that their future in a ‘Democratic India’ dominated by Hindu majority was not safe, they changed their demand to a separate state.

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Khilafat Movement was “An Emotional Movement” | Pakistan Affairs Notes

“Khilafat Movement was an emotional movement”. Discuss (Pakistan Affairs CSS Paper 2015)

Khilafat Movement was “An Emotional Movement”

1. Introduction

There is an assumption that the Muslims can only be mobilized politically if religion, and religious symbols are used. If it is true, it means that politics requires religion to survive and to play an active role in the Muslim society. In the word of poet Iqbal if religion is separated from politics, it becomes a tyranny.

However, there are two aspects of the use of religion. In the case of despotic and authoritarian systems, where power is concentrated in the hands of an individual, such as a monarchy or dictatorship, the religious scholars (ulama) are used by them to support their political ends. There are plenty examples in history as to how the kings and rulers asked the ulama to issue fatwas (religious injunctions) in their favour or in support of their policies.

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CSS Pakistan Affairs Notes | Legal Cases and Role of Higher Courts

CSS Pakistan Affairs Notes

Legal Cases and Role of Higher Courts


Maulvi Tamizuddin Khan’s case

In Maulvi Tamizuddin Khan vs. The Federation of Pakistan (PLD 1955 Sind 96) the High Court examined three issues: whether the Governor-general’s assent was needed to validate Assembly actions and whether the absence of assent invalidated them; whether the Governor-General had the right to dissolve the Assembly; and whether the writ petitions fell within the High Court’s jurisdiction. More generally, the High Court was asked to determine the extent of the Assembly’s powers, its relationship to the executive and the judiciary’s authority to limit executive authority. The issue of assent was vital to the Governor-General’s argument because the writ petition was filed under Section 223-A of the 1935 Act. Relying on past judgments and the Governor-General’s actions pursuant to Assembly acts without assent, Chief Justice Constantine quickly dismissed this “novel objection,” noting that “if accepted [it] would upset a consistent course of practice and understanding.” As Justice Muhammad Bakhsh noted, all parties to the dispute had been acting as if assent were unnecessary. The court therefore ruled that assent was not needed for constitution-making; indeed, Justice Bakhsh claimed that the Assembly “could even repeal the whole of 1935 Act.” The Constituent Assembly was a sovereign body, the Governor-General’s authority was limited in the 1935 Act by the Assembly’s constitutive powers, and “both the powers of assent and dissolution are provisions relating to the Constitution.” Therefore, the power of dissolution was limited. Proposing that Commonwealth custom required dissolution only “by express provision in the Constitution,” Chief Justice Constantine concluded that the “purported dissolution is a nullity in law.” Responding to concerns that the Constituent Assembly’s tenure seemed unending, Justice Bakhsh noted that the 1947 Act had specifically withdrawn the Governor-General’s power to dissolve the federal legislature: “If you need the statutory authority to dissolve a body whose life is only five years, your need of that power is a number of times greater when the life is unlimited.”