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Thursday, 19 June 2014

IQBAL AND PAKISTAN MOVEMENT

Unknown 08:46

Although his main interests were scholarly, Iqbal was not unconcerned with the political situation of the, country and the political fortunes of the Muslim community of India. Already in 1908, while in England, he had been chosen as a member of the executive council of the newly-established British branch of the Indian Muslim League. In 1931 and 1932 he represented the Muslims of India in the Round Table Conferences held in England to discuss the issue of the political future of India. And in a 1930 lecture Iqbal suggested the creation of a separate homeland for the Muslims of India. Iqbal died (1938) before the creation of Pakistan (1947), but it was his teaching that "spiritually ... has been the chief force behind the creation of Pakistan."
Iqbal joined the London branch of the All India Muslim League while he was studying Law and Philosophy in England. It was in London when he had a mystical experience. The ghazal containing those divinations is the only one whose year and month of composition is expressly mentioned. It is March 1907. No other ghazal, before or after it has been given such importance. Some verses of that ghazal are:
Your civilization will commit suicide with its
own daggers.
A nest built on a frail bough cannot be
durable.
The caravan of feeble ants will take the rose
petal for a boat
And inspite of all blasts of waves, it shall cross
the river.
I will take out may worn-out caravan in the
pitch darkness of night.
My sighs will emit sparks and my breath will
produce flames.
For Iqbal it was a divinely inspired insight. He disclosed this to his listeners in December 1931, when he was invited to Cambridge to address the students. Iqbal was in London, participating in the Second Round Table Conference in 1931. At Cambridge, he referred to what he had proclaimed in 1906:
I would like to offer a few pieces of advice to the youngmen who are at present studying at Cambridge ...... I advise you to guard against atheism and materialism. The biggest blunder made by Europe was the separation of Church and State. This deprived their culture of moral soul and diverted it to the atheistic materialism. I had twenty-five years ago seen through the drawbacks of this civilization and therefore had made some prophecies. They had been delivered by my tongue although I did not quite understand them. This happened in 1907..... After six or seven years, my prophecies came true, word by word. The European war of 1914 was an outcome of the aforesaid mistakes made by the European nations in the separation of the Church and the State.
Building upon Sir Sayyid Ahmed's two-nation theory, absorbing the teaching of Shibli, Ameer Ali, Hasrat Mohani and other great Indian Muslim thinkers and politicians, listening to Hindu and British voices, and watching the fermenting Indian scene closely for approximately 60 years, he knew and ultimately convinced his people and their leaders, particularly Quaid-i-Azam Muhammad Ali Jinnah that:
"We both are exiles in this land. Both longing for
our dear home's sight!"
"That dear home is Pakistan, on which he harpened like a flute-player, but whose birth he did not witness."
Iqbal and Politics
These thoughts crystallised at Allahabad Session (December, 1930) of the All India Muslim League, when Iqbal in the Presidential Address, forwarded the idea of a Muslim State in India:
I would like to see the Punjab, North-West Frontier Provinces, Sind and Baluchistan into a single State. Self-Government within the British Empire or without the British Empire. The formation of the consolidated North-West Indian Muslim State appears to be the final destiny of the Muslims, at least of the North-West India.
The seed sown, the idea began to evolve and take root. It soon assumed the shape of Muslim state or states in the western and eastern Muslim majority zones as is obvious from the following lines of Iqbal's letter, of June 21, 1937, to the Quaid-i Azam, only ten months before the former's death:
A separate federation of Muslim Provinces, reformed on the lines I have suggested above, is the only course by which we can secure a peaceful India and save Muslims from the domination of Non-Muslims. Why should not the Muslims of North-West India and Bengal be considered as nations entitled to self-determination just as other nations in India and outside India are.
There are some critics of Allama Iqbal who assume that after delivering the Allahbad Address he had slept over the idea of a Muslim State. Nothing is farther from the truth. The idea remained always alive in his mind. It had naturally to mature and hence, had to take time. He was sure that the Muslims of sub-continent were going to achieve an independent homeland for themselves. On 21st March, 1932, Allama Iqbal delivered the Presidential address at Lahore at the annual session of the All-India Muslim Conference. In that address too he stressed his view regarding nationalism in India and commented on the plight of the Muslims under the circumstances prevailing in the sub-continent. Having attended the Second Round Table Conference in September, 1931 in London, he was keenly aware of the deep-seated Hindu and Sikh prejudice and unaccommodating attitude. He had observed the mind of the British Government. Hence he reiterated his apprehensions and suggested safeguards in respect of the Indian Muslims:
In so far then as the fundamentals of our policy are concerned, I have got nothing fresh to offer. Regarding these I have already expressed my views in my address to the All India Muslim League. In the present address I propose, among other things, to help you, in the first place, in arriving at a correct view of the situation as it emerged from a rather hesitating behavior of our delegation the final stages of the Round-Table Conference. In the second place, I shall try, according to my lights to show how far it is desirable to construct a fresh policy now that the Premier's announcement at the last London Conference has again necessitated a careful survey of the whole situation.
It must be kept in mind that since Maulana Muhammad Ali had died in Jan. 1931 and Quaid-i Azam had stayed behind in London, the responsibility of providing a proper lead to the Indian Muslims had fallen on him alone. He had to assume the role of a jealous guardian of his nation till Quaid-i Azam returned to the sub-continent in 1935.
The League and the Muslim Conference had become the play-thing of petty leaders, who would not resign office, even after a vote of non-confidence! And, of course, they had no organization in the provinces and no influence with the masses.
During the Third Round-Table Conference, Iqbal was invited by the London National League where he addressed an audience which included among others, foreign diplomats, members of the House of Commons, Members of the House of Lords and Muslim members of the R.T.C. delegation. In that gathering he dilated upon the situation of the Indian Muslims. He explained why he wanted the communal settlement first and then the constitutional reforms. He stressed the need for provincial autonomy because autonomy gave the Muslim majority provinces some power to safeguard their rights, cultural traditions and religion. Under the central Government the Muslims were bound to lose their cultural and religious entity at the hands of the overwhelming Hindu majority. He referred to what he had said at Allahabad in 1930 and reiterated his belief that before long people were bound to come round to his viewpoint based on cogent reason.
In his dialogue with Dr. Ambedkar Allama Iqbal expressed his desire to see Indian provinces as autonomous units under the direct control of the British Government and with no central Indian Government. He envisaged autonomous Muslim Provinces in India. Under one Indian union he feared for Muslims, who would suffer in many respects especially with regard to their existentially separate entity as Muslims.
Allama Iqbal's statement explaining the attitude of Muslim delegates to the Round-Table Conference issued in December, 1933 was a rejoinder to Jawahar Lal Nehru's statement. Nehru had said that the attitude of the Muslim delegation was based on "reactionarism." Iqbal concluded his rejoinder with:
In conclusion I must put a straight question to punadi Jawhar Lal, how is India's problem to be solved if the majority community will neither concede the minimum safeguards necessary for the protection of a minority of 80 million people, nor accept the award of a third party; but continue to talk of a kind of nationalism which works out only to its own benefit? This position can admit of only two alternatives. Either the Indian majority community will have to accept for itself the permanent position of an agent of British imperialism in the East, or the country will have to be redistributed on a basis of religious, historical and cultural affinities so as to do away with the question of electorates and the communal problem in its present form.
Allama Iqbal's apprehensions were borne out by the Hindu Congress ministries established in Hindu majority province under the Act of 1935. Muslims in those provinces were given dastardly treatment. This deplorable phenomenon added to Allama Iqbal's misgivings regarding the future of Indian Muslims in case India remained united. In his letters to the Quaid-i Azam written in 1936 and in 1937 he referred to an independent Muslim State comprising North-Western and Eastern Muslim majority zones. Now it was not only the North-Western zones alluded to in the Allahabad Address.
There are some within Pakistan and without, who insist that Allama Iqbal never meant a sovereign Muslim country outside India. Rather he desired a Muslim State within the Indian Union. A State within a State. This is absolutely wrong. What he meant was understood very vividly by his Muslim compatriots as well as the non-Muslims. Why Nehru and others had then tried to show that the idea of Muslim nationalism had no basis at all. Nehru stated:
This idea of a Muslim nation is the figment of a few imaginations only, and, but for the publicity given to it by the Press few people would have heard of it. And even if many people believed in it, it would still vanish at the touch of reality.
Iqbal and the Quaid-i Azam
Who could understand Allama Iqbal better than the Quaid-i Azam himself, who was his awaited "Guide of the Era"? The Quaid-i Azam in the Introduction to Allama Iqbal's letters addressed to him, admitted that he had agreed with Allama Iqbal regarding a State for Indian Muslims before the latters death in April, 1938. The Quaid stated:
His views were substantially in consonance with my own and had finally led me to the same conclusions as a result of careful examination and study of the constitutional problems facing India and found expression in due course in the united will of Muslim India as adumbrated in the Lahore Resolution of the All-India Muslim League popularly known as the "Pakistan Resolution" passed on 23rd March, 1940.
Furthermore, it was Allama Iqbal who called upon Quaid-i Azam Muhammad Ali Jinnah to lead the Muslims of India to their cherished goal. He preferred the Quaid to other more experienced Muslim leaders such as Sir Aga Khan, Maulana Hasrat Mohani, Nawab Muhammad Isma il Khan, Maulana Shaukat Ali, Nawab Hamid Ullah Khan of Bhopal, Sir Ali Imam, Maulvi Tameez ud-Din Khan, Maulana Abul Kalam, Allama al-Mashriqi and others. But Allama Iqbal had his own reasons. He had found his "Khizr-i Rah", the veiled guide in Quaid-i Azam Muhammad Ali Jinnah who was destined to lead the Indian branch of the Muslim Ummah to their goal of freedom. Allama Iqbal stated:
I know you are a busy man but I do hope you won't mind my writing to you often, as you are the only Muslim in India today to whom the community has right to look up for safe guidance through the storm which is coming to North-West India, and perhaps to the whole of India.
Similar sentiments were expressed by him about three months before his death. Sayyid Nazir Niazi in his book Iqbal Ke Huzur, has stated that the future of the Indian Muslims was being discussed and a tenor of pessimism was visible from what his friends said. At this Allama Iqbal observed:
There is only one way out. Muslim should strengthen Jinnah's hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defence of our national existence.
He continued:
The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims.
Matlub ul-Hasan Sayyid stated that after the Lahore Resolution was passed on March 23, 1940, the Quaid-i Azam said to him:
Iqbal is no more amongst us, but had he been alive he would have been happy to know that we did exactly what he wanted us to do.
But the matter does not end here. Allama Iqbal in his letter of March 29, 1937 to the Quaid-i Azam had said:
While we are ready to cooperate with other progressive parties in the country, we must not ignore the fact that the whole future of Islam as a moral and political force in Asia rests very largely on a complete organization of Indian Muslims.
According to Allama Iqbal the future of Islam as a moral and political force not only in India but in the whole of Asia rested on the organization of the Muslims of India led by the Quaid-i Azam.
The "Guide of the Era" Iqbal had envisaged in 1926, was found in the person of Muhammad Ali Jinnah. The "Guide" organized the Muslims of India under the banner of the Muslim League and offered determined resistance to both the Hindu and the English designs for a united Hindu-dominated India. Through their united efforts under the able guidance of Quaid-I Azam Muslims succeeded in dividing India into Pakistan and Bharat and achieving their independent homeland. As observed above, in Allama Iqbal's view, the organization of Indian Muslims which achieved Pakistan would also have to defend other Muslim societies in Asia. The carvan of the resurgence of Islam has to start and come out of this Valley, far off from the centre of the ummah. Let us see how and when, Pakistan prepares itself to shoulder this august responsibility. It is Allama Iqbal's prevision.



Sir Syed Ahmad khan

Unknown 08:10


Biographical Details

Sir Syed Ahmad Khan was born in 1817 in Delhi. He came from a wealthy family which was well known and respected in the area. Great care was taken by Sir Syed’s father to ensure that he received a high-quality education.

By the age of 18 he was skilled in Arabic, Persian, Ahmed Khan Mathematics and Medicine. He had also been introduced to some of India’s most able writers and had developed a love for literature.

In 1838 Sir Syed’s father died and he was forced to seek employment. He quickly rose from a lowly position in the legal system to become a judge in Delhi in 1846 .That year he wrote his well-known book on archaeology called Athar-al-Sanadeed. When the War of broke out in 1857 Sir Syed was working as chief judge in Bijnaur and is said to have saved the lives of many women and children during the fighting. In return for his loyalty the British offered him an estate with a large income , but he refused the offer.

His belief that armed uprising against the British was pointless him unpopular with some Muslims, but it did not stop him working towards reconciliation between British and the Muslim community after the war .He appointed Chief Justice in Muradabad and later was transferred to Ghazipore. In 1864 he was transferred to Aligarh where he played an important part in establishing a new college. In 1876 he retired cork in the law to concentrate on running the college and to devote himself to improving the positions of Muslims in the sub-continent through education.Aligarh became the centre of a ‘Muslim renaissance’.

He died in 27 March 1898, having served his fellowMuslims in a way which few had rivaled.

Beliefs

Sir Syed was extremely unhappy about the position of the Muslims in the subcontinent. Since the days of the Mughal empire their social and economic status had declined sharply. The role of Muslims in the War of Independence had led to a further decline in their fortunes as the British took measures to ensure that their control would not be subject to further challenge.

Sir Syed felt that the poor status of the Muslims was due to the way they were treated as second-class citizens by the British and the Hindus, but that they also had to take some of the responsibility themselves. Many Muslims considered the British to be little more than invaders in India and wanted nothing to do with them. Sir Syed believed that the Muslim community had to accept that the British were rulers who intended to stay for many years. The Muslim position could only be improved if they adopted a more positive approach to the British. They needed to accept more British ideas and to take advantage of British education. If they did not, then the Hindus would continue to prosper because of their more cooperative approach.

Sir Syed wanted to see the Muslims united and prospering. He also wanted to see an improvement in their economic, social, political and religious fortunes. He made this ambition his life’s work and, because so much of his effort revolved around a ‘Muslim renaissance’ taking place in Aligarh, he is said to have founded ‘The Aligarh Movement’.

The central aims of the Aligarh Movement were to:

-Improve relations between the British and Muslim communities by removing British doubts about Muslim loyalty and Muslim doubts about British intentions,

-Improve the social and economic position of Muslims by encouraging them to receive Westerneducation and take up posts in the civil service and army,

-Increase the political awareness of the Muslim community in order to make them aware of the threat to their position from the Hindus policy of co-operation with the British.

Work

1. Improving Relations between the British and Muslim Communities

Sir Syed believed that the position of the Muslims in the subcontinent could only be improved if relations with the British were improved and Muslims gained higher-quality education. There were two major obstacles to good relations.

A . The British had put the entire responsibility for the War of Independence in 1857 on the Muslims. As a result they carried out policies of repression against the Muslims after 1857. The Hindus and other religious groups were considered to be loyal and prepared to assist in governing India, but the Muslims were seen as rebellious and unhelpful. Even as early as 1843 the British Governor-General had stated:

I cannot close my eyes to the belief that the Muslim race is fundamentally hostile to us.Our true policy is to reconcile the Hindus’.

Sir Syed wanted to ensure that this false view was corrected.

B. There was a deep-seated resentment of the British among many in the Muslim community. This was sometimes based on the fact that the British were seen as ‘foreign invaders’ and sometimes because they were thought to be trying to replace Islam with Christianity. Other Muslims rejected all Western ideas because they were often not in line with Islamic beliefs. Sir Syed wanted to ensure that the benefits and advantages of British rule, in particular in the areas of science and technology were embraced by the Muslim community to improve the lives of the masses.

Convincing the British

In 1860 Sir Syed wrote The Loyal Mohammadens of india. In this work he defended the Muslims from the British accusation that they were disloyal. He gave a detailed account of the loyal service which Muslims had given and named various Muslims who had shown particular loyalty to the British. At the same time he called on the British to end their hostility towards the Muslim community.

In order to convince the British that they were wrong to put the full blame for the events of 1857 on the Muslims, Sir Syed wrote a pamphlet called ‘Essay on the causes of the Indian Revolt'
In his writing he pointed out the main reasons for the uprising were:

1. The lack of representation for Indian government of the country.
2. The forcible conversion of Muslims to Christianity
3. The poor management of the Indian army

He also listed many other measures taken by the British which created dissatisfaction and led to resentment among the Muslim community.
This pamphlet was circulated free amongst the British officials in India and was also sent to members of Parliament in England.

Even members of the Royal family received copies. Some British officials were angered by what Sir Syed wrote as he seemed to be blaming them for the uprising. Others read what he wrote with sympathy and accepted that there was truth in his words .Sir Syed also tried to clear up a misunderstanding amongst the British who resented being called ‘Nadarath’ by the Muslims. The British thought that this was an insult , but Sir Syed pointed out that the word came from ‘Nasir’ , an Arabic word meaning helper. So the term was a reflection of the positive image Muslims had of British , not an insult.

Convincing the Muslims

Sir Syed was aware that the British knew very little about Islam. Indeed, on a visit to England he was so offended by an English book on (P.B.U.H) that he immediately wrote his own work correcting the many errors.

It was also true, however, that the Muslims in India knew very little about Christianity. He tried to overcome this was by writing Tabyin-ul-Kalam, in which he pointed out the similarities between Islam Christianity. Due to lack of resources the work was not finished, but it showed Sir Syed’s commitment to improving relations.

Another example of this was the British Indian Association which Sir Syed established to try to increase co-operation between the two peoples.

Many Muslims, however, were very suspicious of any British influence because they believed it corrupted Islamic learning .Sir Sved realized that he needed to increase awareness of the benefits of western technological advances. He did not accept the arguments of British Christian missionaries that the technological advances that had been made in Europe were a result of the teachings of Christianity. He believed that they had to do with greater political development and a higher standard of education, particularly in science. He therefore laid great emphasis on the need to bring about improved education for Muslims.

2. Encouraging the growth of Western education

As we have seen after 1857 the Muslim community discrimination at the hands of the other British , whilst the other groups were supported. The Hindus for example, had decided that they should work with the British. This helped the British to see them as a counter to the supposedly ‘disloyal Muslims’, So Hindus were keen to learn the English language and to acquire a British education in the subcontinent. This helped them to gain employment and to make progress in society. By 1871 there were 711 Hindus in government employment compared with only 92 Muslims.

The ‘Hindu Movement’ gained strength as more and more Hindus received education in the new schools ,colleges and universities which were springing up. This increased confidence among Hindus also led to them viewing Muslims with an increasing lack of respect.

Sir Syed took steps to change Muslim attitudes to receiving British education. In this he came into conflict with ulema. They believed that acceptance of scientific and technological ideas might undermine Islamic beliefs. Sir Syed believed that the Holy Quran emphasized the need to study and that an understanding of modern scientific beliefs actually helped reveal the full majesty of God.

-To gain support for his views Sir Syed set up an Urdu journal called Tahdhih-ul-Akhlaq. This journal contained articles from influential Muslims who agreed with Sir Syed that there was a need for a new approach to education. Although some ulema attacked the journal, it played a major part inbringing about an intellectual revolution amongst Muslim thinkers.

-In 1863 Sir Syed founded the Scientific Society at Ghazipore. Its main purpose was to make scientific writings available to a wider market by translating them from English, Persian or Arabic into Urdu. When he was transferred to Aligarh in 1864 he continued his work and in 1866 began issuing a journal called the ‘Aligarh Institute Gazette’.

-He had already shown his commitment to expanding educational opportunities when, in 1859, he opened a school in Muradabad. In 1864 he opened another school in Ghazipore.

-In 1869 Sir Syed travelled to England to study the university system there. He dreamed of setting up a university for Muslims in the sub-continent .
He was very impressed by the universities of Oxford and Cambridge and hoped to set up an educational institution based on their model. However, on returning home, he found that his plans were often met with suspicion. He could not start with a university straight away. So instead he decided to begin with a school.

-A committee was set up, which toured the country raising funds for anew Muslim school. On 24 May 1875, the Mohammaden Anglo-Oriental School was set up in Aligarh on the pattern of English public school system. Sir Syed worked hard to have the school upgraded to a college. In 1876 he retired from his employment and devoted himself full-time to the school. In 1877 the school was raised to college level, but as part of the University of Calcutta. The British would not allow it to be affiliated with a Muslim university outside British territory so, for the moment it could not become the Muslim University that Sir Syed wanted.

-The college offered both Western and Indian education, though Islamic education was also provided. It became much more than an educational institution. In the days before the Muslim League, it became a symbol of Muslim unity. Many of the future leaders of Pakistan, such as Liaquat All Khan and Ayub Khan, were educated there and some historians have commented that the college was the institution which contributed more than any other to the formation of Pakistan.

-In 1920, some years after the death of Sir Syed, the college became the University of Aligarh.

-However, Sir Syed’s work in education did not end with the formation of the college. He wanted to publicize the new educational methods being used at Aligarh. So in 1886 he set up the Mohammaden Educational Conference. Its aim was to raise educational standards among Muslims. It held meetings at a number of cities across the subcontinent and sub-committees were formed in many places. The Conference attracted famous orators and writers and also played a major role in establishing a political platform for Muslims, in the days before the formation of the Muslim League.

3. Increasing Political Awareness

Sir Syed was determined to improve the status of the Muslim community. By writing his Essay on the Causes of the Indian Revolt and The Loyal Mohammadens of India he had shown a desire to re-establish good relationships with the British, as he hoped this would lead to greater opportunities for Muslims. This earned him a reputation of being too moderate and too British. But, in fact, Sir Syed realised that the British were too powerful to overthrow and that Muslims would gain more by cooperating with them.

He also believed that Muslims should have good relations with Hindus, as they had a common long-term aim — to restore the authority of the local people in their own country. In a speech to the Indian Association he said:
‘We Hindus and Muslims live together same soil under the same govern interests and problems are common and, therefore I consider the two factions as one nation.’

However, Sir Syed soon realised that the not so keen on working with Muslims and this led him to the conclusion that the two groups could not work together. In time he came to believe that Hindus and Muslims were different enough to be considered as two separate groups within the subcontinent.

Indian National Congress

-In 1885 the Indian National Congress was formed. The British saw this body as a means by which they could hear the views of the educated elite in Indian society. The Congress said that it would represent the views of all the communities regardless of their religion. However, it soon became apparent that the Congress dominated body which was working to establish Hindu supremacy over the Muslims.

Political Representation

-A good example of this was the call by Congress for the introduction of a democratic system of political representation similar to that practiced in Britain. This sounded fair, but since they were four times as many Hindus as Muslims, they would win every election. Democracy would leave the Muslims with no representation at all. Sir Syed spoke angrily against any such plans saying:
‘I am convinced that the introduction of the principle of election... .would be attended with evils of greater significance . The larger community would totally override of the smaller community’

Competitive Examinations

-Congress also suggested that appointments in the government service should be by competitive examination. Since Muslims were not receiving education of a standard similar to that received by Hindus, this would greatly disadvantage them. Sir Syed commented that only when equal educational opportunities were provided could such an idea work.

Language

-A further cause of concern of Sir Syed was the Hindu-Urdu Controversy’. In 1867 the Hindus demanded that Hindi should be made the next official language in place of Urdu (which had become the official language in 1825). It was not until after his death that Hindi became the second language, but the Hindu opposition to Urdu was another factor guiding Sir Syed towards his ‘Two ion Theory’.

-Sir Syed was bitterly opposed to this attack on Urdu and particularly shocked to find that the Hindu members of his Scientific Society wanted the society’s journal to be published in Hindi.

Sir Syed’s belief that Congress was working in the interests of Hindus, and in a way which was harmful to Muslim community, led him to refuse to attend its meetings. Instead he organised an alternative body Called the United Patriotic Alliance. In 1893 this became the Mohammaden Defence Alliance . By this time rivalry between the Hindu and Muslim communities was increasing and there were several examples of Hindus showing disrespect for the Muslim religion. In Bombay some Hindu extremists began playing loud music mosques.

It seemed that in some areas it was becoming increasingly difficult for Muslims and Hindus to live in peaceful co-existence.

Importance

Sir Syed Ahmed Khan played a vital role in improving the status of the Muslim community in subcontinent .

-He worked tirelessly to restore relations with the British, particularly after the War of Independence.When many British were of the opinion that the Muslims were disloyal and untrustworthy. His, his writings, his tireless work and the example he set was to convince the British to see the Muslims in a new light.

-Sir Syed played a major part in bringing about a Muslim revival, largely
through the work of the Aligarh Movement .Muslims came to value education as a means of self-improvement and of obtaining better employment. From this came greater feeling of self-worth.

-Linked to the Muslim revival was a greater political awareness. As Hindus sought to take advantage of the poor relations between the Muslims and the British, Sir Syed emphasised the threat to Muslims and developed his ‘Two Nation Theory’. Once Muslims came to accept the wisdom of this theory, it was only a small step to call for partition. For this reason Sir Syed Ahmed Khan can rightly be called ‘The Father of the Pakistan Movement’.

Ideology of Pakistan

Unknown 05:10


Learning Outcomes

1  DEFINITION OF IDEOLOGY
2  IDEOLOGY OF PAKISTAN
3  TWO NATION CONCEPT
4  FACTORS CREATING THE IDEA OF A SEPARATE HOMELAND
5  Anti Muslim Campaign
6  In-acceptance of British Rule
7  Hindus Betrayed Muslims
8  Refusal of Muslim identity
9  War of 1857
10 Sir Syed's Idea
11 BASIC POINTS OF IDEOLOGY OF PAKISTAN
12 IMPORTANCE OF IDEOLOGY IN NATIONAL LIFE 13 CONCLUSION

DEFINITION OF IDEOLOGY
Science of ideas,visionary speculations,manner of thinking ,characteristic of a class or individual,ideas on the basis of some economic,social or political theory or system is called Ideology.It contains those ideals,which a nation strives to accomplish in order to bring stability to its nationhood.Defining ideology ,George Lewis says:
"Ideology is a plan or program which is based upon philosphy".

IDEOLOGY OF PAKISTAN
Pakistan is an Ideological state and the ideology of Pakistan is an Islamic ideology.Its basic princple being:
"The only sovereigner is Allah".
Islam acted as a nation building force before the establishment of Pakistan.Ideology of Pakistan basically means that Pakistan should be a state where the Muslims should have an opportunity to live according to the faith and creed based on the Islamic principles.They should have all the resources at the disposal to enhence Islamic culture and civilization.Quid-e-Azam once said:
"Pakistan was created the day the first Indian national entered the field of Islam".
From the above statement ,it is clear that Ideology of Pakistan is an Islamic one.

TWO NATION CONCEPT
The fundamental concept of Ideology is that Muslims should get a separate identity.They should have a separate state where they could live according to Islamic rules and principles ,profess their religion freely and safeguard Islamic tradition .On one occation Quid-e-Azam said:
"The Muslims demand Pakistan where they can rule in accordance with their own system of life ,their cultural development ,their traditions and Islamic laws."
Thus,this fundamental concept of Ideology led to the concept of two nations in the Sub Continent and resulted in the formation of Pakistan.

FACTORS CREATING THE IDEA OF A SEPARATE HOMELAND
Ideology of Pakistan was created when Muslims of Indo-Pak Sub Continent developed a specific atitude of mind that they are different from Hindus.This was due to the injstices done to the Muslims by British and Hindus.Some of these are:

1- Anti Muslim Campaign
The Hindus and British joined hands to destroy the faith,belief,costoms and national importance of Muslims because Muslims rebillion was creating much problem for both.

2- Inacceptance of British Rule
Muslims had been ruling the Sub Continent for ages.Therefore,they could not resist any power over them,When Britsh came to rule the Sub Continent ,Muslims were the only nation who opposed them.Thus,in order to gain power,British had to crush the Muslims collectivity.

3- Hindus Betrayed Muslims
In the beginning ,Hindus appeaared to be on Muslim's side,but later on their hostility was exposed as they opposed various steps taken by British Government which purely benefited for Muslims.

4- Refusal of Muslim identity
British wanted to implement parliamentary system in Sub Continent in which the majority was the power and authority.Due to Hindu majority it was probablethat if British left India undivided,it would fall under the Hindus rule.Further more ,Hindus did not accept the separate identity of Muslims and thus,there were no chances of freedom even after the British rule.

5- War of 1857
In 1857,Muslims and Hindus tried to expel the British out of India but failed .Later due to Hindu conspiracies,Muslims were held responsible for it and hence were crushed further by Britishers.

6- Sir Syed's Idea
Sir Syed for the first time put down the idea that Muslims are a separate nation.He convinced Muslims to unite themselves in order to have a separate social and political identity.

BASIC POINTS OF IDEOLOGY OF PAKISTAN

1.Muslims are different Hindus in every aspects,their culture ,civilization,customs and religion all are entirely different.

2.The Muslims need a free state for protection of their separate where they can live in accordance with their faith,belief and follow the Islamic codes.

IMPORTANCE OF IDEOLOGY IN NATIONAL LIFE
Ideology is a motivating force for a nation,which is striving hard to bring stability and homogeneity to its nation hood.Its provide the binding force to the scattered groups in a societyand bring them close to each other on a common platform.Ideologies impel their adherence to follow a joint linked action for the accomplishment of their goal.Ideologies give shape to the revolutions and create new cultures and civilizations.They stress on their adherents to insist on the realization of their ideal throught total transformation of society.An urgent agreement with each other on the ideals is most vital pre-requisite of an ideology.

CONCLUSION
The fundamental concept of ideology of Pakistan is that Muslims are a separate nation having their own culture,literature ,religion and way of life.They cannot be merged in any other nation.They should be able to develop their culture and religious traditions in an Islamic State and they should be able to create a true Islamic society for themselves.
Thus the ideology of Pakistan which developed through the period of Mohammad Bin Qasim and others and followed by political leaders like Quid-e-Azam was materialized in 1947.

Saturday, 14 June 2014

Threads to Democracy in Pakistan

Unknown 23:09 , No comments :


Pakistan, since its day of inception, has faced several challenges to establish a true democratic system, which could guarantee its survival, stability and development. Every democratic period has been followed by the military rule. Unfortunately, the plant of democracy has not taken its roots deep enough to make the country, “a durable democratic state.” This is the reason that until now democracy in Pakistan is prone to many threats. These threats emanate from internal as well as external factors. Internal threats include political, social, economic, as well as religious which have resulted in the weakening of democracy in Pakistan. Lack of mature leadership, confrontation between the main organs of the state, poor relations between the centre and the provinces, rampant corruption, distrust among the politicians, strong bureaucracy and crisis of governance are the immediate threats to democracy in Pakistan. Furthermore, meddling with the constitution has also dealt a severe blow to democracy in Pakistan. In addition to this, terrorism, energy crisis, ethnicity and sectarianism, domestic violence, religious intolerance, economic instability, unemployment, and recent natural calamity is posing a great threat to democratic government in Pakistan. Not only this, but recurring foreign interventions in our national affairs, our country’s tarnished image across the world, and weak diplomacy is also contributing in destabilizing democratic setup. Fuelling to the fire, Government’s indifference towards people and its inability to resolve these problems is mounting frustration among the masses. This frustration is proving venomous and it could derail the process of democracy in Pakistan.


Lack of leadership is one of the greatest threats to democracy in Pakistan. Since the tragic demise of the great Quaid we have been devoid of mature and competent leadership. Absence of visionary leadership has been the biggest dilemma for the country. Our leaders have always served their own vested interests and have divested the nation of the basic amenities of life. In such conditions, democracy has suffered a lot and is still suffering. The malignant intentions of our political spearheads, have not only smudged the image of Pakistan before the globe, but have also proved fatal for the democratic survival.

For a sturdy political environment, the conformity between all the institutions of the government is pivotal. In the absence of mature and sensible leadership, the confrontation between institutions is prevailing. For instance, the government’s non-compliance with implementation of the decisions of the Supreme Court on various matters of national importance (including the NICL corruption case) is a point of concern. Consequently, there is surfacing a government-judiciary mismatch. By thwarting an oversight of the court, the government is trying to run its affairs, in which the top priority is to complete the tenure. The clash between the main organs of the state has been leading to the catastrophe of the democratic state.

Poor relations between centre and the four provinces of the country are also a threat to democracy. Coordination between them is essential to run the machinery of the state smoothly. On the contrary, the centre and provinces have always been at loggerhead with each other. Disharmony over natural resources and other issues have kept democracy under strain. The tragic fall of Dhaka was the result of such contentious relations. That’s why; Pakistan has always been experiencing political instability. These conditions have again and again provided army a rationale to topple the civilian government.

The ongoing turmoil has started a new debate about the military role in the democratic setup. Due to lack of political insight, our politicians have frequently invited the military, to topple the democratic government by opting unconstitutional means. Thus our incompetent leaders have endangered the survival of political and democratic values of the country. Resultantly, the seed of a great democratic culture, sowed by the great Quaid, never appeared to turn into a strong tree.

In addition, meddling with the constitution has caused ineffaceable damage to democracy. A constitution is considered as a guardian of democracy. Unfortunately, the constitution, which was drafted after nine years of the independence in 1956, was strangled after military coup by Ayub Khan in 1958. A proper constitution was formulated in 1973, but every dictator trimmed this constitution in accordance to his own personal interests. Moreover, our political forces have also played a horrible role in deteriorating the original draft of the constitution. Resultantly, we have remained unable to protect the strong democratic traditions.

Strong bureaucracy and feudal system are another threat to democracy. Their secret coalition is hindering the growth of democracy in a smooth way. Their compromise with each other has resulted in the accumulation of power in fewer hands. Even the universal suffrage could have not been effective. Thus, the circulation is power in a handful families is making the structure hollow. Today we will hardly see people from middle class and lower class in politics, because of sheer force and influence of these politicians, such class could not get free hand to participate in politics that is absolutely against the Democracy. Noam Chomsky has rightly said about derailing of democracy that” if you want to restrict democracy transfer power of decision making from public arena to unaccountable institutions, kings and princes, priestly castes, military juntas, and feudal Lords.”

Political disharmony is proving to be venomous for the democratic setup. All the major political powers are busy in point scoring and blame game. They are least concerned with addressing the problems of the nation, and hence, a sense of deprivation among the people is replicating immensely. Without cooperation between the political supreme, the dream for a durable democratic state would remain a fantasy.

Adding fuel to the fire, rampant corruption is proving catastrophic for democracy to survive. Corruption remains a substantial obstacle for Pakistan and democratic system. Transparency International (TI) has ranked Pakistan 34th most corrupt nation in the world. First government of PPP in 1988 was sacked because of charges of corruption, similarly elections held in 1997 were accused of such charges, and the recent compromise on corruption in the form of NRO, has raised many questions in the minds of nation against the credibility of political elite. The menace of corruption is hollowing the roots of already weak democracy.

The spectre of corruption is growing stronger in absence of true accountability. Accountability which aims at strengthening the roots of democracy is lacking in our country. The national anti-corruption agency, National Accountability Bureau (NAB) which was created in 2002 and endowed with the powers of investigating and prosecuting the cases against the corrupt leaders, has failed to play its role effectively. . Thus, in the absence of accountability everyone, whatever illegal he does, thinks it as his right. It is a sort of deluge which is weakening the democracy to its roots and posing a great threat.

Lack of accountability coupled with crisis of governance is posing a challenge to the smooth running of the system. Pakistan is facing a constant dilemma of poor governance. It has generated mistrust and has undermined the proficient and transparent delivery of public services and the implementation of programs in an efficient manner. Poverty has been growing in the country at an alarming level and in just last three years of democratic regime, it has reached to 40 per cent from 17.13 per cent in 2008. Owing to increasing poverty, people find themselves challenged even to procure basic staples such as flour and pulses. Pakistan’s level of human development is low and its education indicators are the worst in South Asia. Despite having huge natural resources, our country has entered into a stagflation, which is the worst-ever scenario. Investment is rapidly flying from Pakistan due to unfavourable economic environment in the country which is not a good omen for democracy.

Owing to poor governance, the government is losing control over law and order situation. When individuals put themselves ahead of institutions, they set a bad example. Suicide attacks, target killing, robbery and other crimes have become norm of the day. Innocent people have been killed on ethnic basis and government seems helpless in this regard which is also a dangerous sign for democratic rule.

The current pathetic situation of conflicts and distrust are solely the outcomes of a weak democratic setup. Media plays a pivotal role in moulding and reshaping the beliefs of a lay man. Unfortunately, the recent media hype in relation to the political activities has been aggravated the situation. Media’s biasness has ignited a flame of political imbalance and disharmony which in turn, has been weakening the roots of democratic culture in Pakistan.

Another matter remains to be one of the major threats to democracy is the weak judicial system of Pakistan. Every now and again when the democratic rule was deposed by the military ruler the weak judiciary played a crucial rule in strengthening the hands of military. The weak judiciary has provided every military a legal cover under the pretext of expediency. In current scenario, there is again a threat that history could repeat itself if the guardians of democracy continued to disrespect the norms of democracy and judiciary.

Above mentioned threats to democracy relate to the political sphere which are collectively giving rise to social threats. Poverty stricken society, illiterate masses, social injustice, domestic violence, sense of insecurity and frustration among the masses are sowing the seeds of hatred for democracy.

Weak and poverty stricken society, gives birth to resentment. A society, lacking food security, is least concerned with their rights. Fraternity and impartiality could not be the hall mark of such a culture, where more than half of the total population of the country is living below the poverty line. Consequently democratic trends cannot prevail in such an environment where the people are paying tax even on the purchase of a match box and the grain is getting beyond their reach.

Furthermore, illiterate masses, have also contributed in deteriorating the political system of the country. A nation with such a low literacy rate can only breed a frail political and democratic culture. An educated person is aware of his rights and can fight for the principles, and resultantly, his voice cannot remain unheard. Contrary to this philosophy, an ignorant society weakens the democratic values.

Sadly, the political psyche of the people is also very negative due to low level of political awareness and socialization. And this trend allowed the hegemonic forces to keep media, educational institutions, peers and public forums from incorporating a political consciousness into the people. The masses are even not able to resist the Martial Laws, and the civil society is always succumbed to the military rule.

In context to Pakistan social injustice is a prevalent feature. Citizens of Pakistan are unaware of social justice concept and its effects on society. Pakistan’s civil and military rulers and elite class have been plundering this country since independence. Social justice is a norm, value and principle of the healthy society and identity of a prosperous peaceful country, one should realise the fact that social injustice does not only affect the life of a common man but also jeopardize national machinery. It is what on which whole system is based on and if it’s unstable than the country would be in line of where now Pakistan stands.

Increasing domestic violence is also proving detrimental for democracy to prevail. Day to day target killing, extortion, kidnapping for ransom and other crimes made people vulnerable. Sense of insecurity is increasing and people insecure even within their homes. Protection of the life and property of the common people is the first and foremost duty of the government. But owing to government’s failure is breeding frustration among the masses which in turn is giving rise to unfavourable conditions for democracy and paving path for anti-democratic forces to come into play.


Economic stability is a hallmark of a democracy. It plays the role of a backbone for democracy. On the other hand, economic instability serves as toppling factor for democracy. Despite having all the resources and authority the government has been unable to manage the economy efficiently and come up with viable policies to improve the lives of common people. Our economy which, has already been suffering heavily at the hands of terrorism, is hit hard by recent turmoil in Karachi and floods in 2010 and 2011. Agricultural sector is witnessing a worst scenario ever. Instead of showing upward turn GDP is constantly going down. All these factors are leading Pakistan to the brink of political instability.

Energy crisis is further adding fuel to the fire. Energy is just like fuel for the economy; similarly existence of energy crisis makes the economy vulnerable and adversely affects the industrial sector. For instance, the textile industry of Pakistan is badly hit by the energy crisis. Many textile units in Faisalabad have been closed down. In fact, the whole country is suffering from the scheduled and unscheduled power outages, which indeed have disturbed both domestic life and economic activities in the country. People have started agitating in streets and damaging public property. Thus, the energy imbalance has become a threat to the economic growth and prosperity of Pakistan.

Not only this, but energy crisis is also giving rise to unemployment. Deteriorating conditions of agricultural and industrial sectors and government’s inability to provide employment to its masses is indirectly weakening the roots of democracy. The ongoing chaos in many Arab countries is the result of the failure of the rulers to provide employment and other necessities of life to their people.

Incessant inflation coupled with food crisis is also a dangerous sign for democracy. Food commodities are getting beyond common man’s reach. The world’s financial experts have placed Pakistan on a list of 36 countries that face a serious food crisis, warning that if the situation worsen people may raid storage facilities for food. Causes of food insecurity are as various as its consequences but government’s frail management has made this issue complex and not only threatening the lives of more than 83 million Pakistanis.

The recent natural calamity, in the shape of floods, which has paralysed our economy, is real test for the government. All the sectors of the economy, especially agriculture and industry, have been severely hampered by tis devastation. Under the above said pitiful conditions, the failure of the government to tackle this challenge would be a failure of democracy itself.

The current stream of extremism and terrorism has brought forth a new ideology. This new ideological approach is also the most immediate threat to democracy in Pakistan today. These extremist elements equally manipulate the government and the common people. Their own version of Islam has become a means of playing with the sentiments of the already deprived masses. Hence, the bearers of this new ideology of governance consider democracy non Islamic and thus completely useless for an Islamic state. The prevailing conditions of the country and the demand for implementation of sharia (their own version), is a testimony to this ideological belief. For these elements, the concept of democracy is western thus against Islam.

Religious intolerance and Sectarianism are further inflicting a heavy damage to democracy in Pakistan. The seed of religious intolerance, that took its roots in 1979 after the Islamic Revolution in Iran, has now grown into a strong tree. Every successive government has failed to provide security to minorities. Recent incidents of blatant killings of the people of Shia community have further exposed the government’s failure in protecting the minorities. In a report regarding religious freedom released by Washington Pakistan was cited among 10 countries, “failing to sufficiently protect religious rights”. The report includes a long list of case studies of violence and discrimination against Ahmedis, Christians, Sikhs, Hindus and other Muslim sects.

Recurring foreign intervention into our national and domestic issues is also proving hazardous for democracy to sustain. A country, with sturdy democratic norms, does not allow any foreign power to intervene into its matter of domestic and national interest. Countries, especially America, are more interested in framing Pakistan’s policies than that of its own. Our national integrity is at stake due to our political disharmony and democratic redundancy. US have always exerted its influence on every government, whether it’s a democratic or military, to serve its covert interests. Its staunch support to every military ruler has caused an ineffaceable damage to democracy and has never given a fair chance to elected democratic government to survive.

Finally, Pakistan’s tarnished image across the world as a true democratic polity is not less than a threat in itself. Above all the military and quasi-military rule strangled the democratic rule in the country. World Bank and other financial institutions have persistently laid sanctions upon the Pakistan. These financial penalties and restrains upon trade is the outcome of weedy democratic in the past and frequent military coups.

From the above discussion it is evident that democracy has many threats some are internal and others from external front. The need of the hour is to show the sincerity of purpose. Following are the pragmatic solutions to fortify the flimsy democratic culture in the country.

• Political parties must be strengthened to promote political culture and avoid political disharmony.
• Sovereignty of parliament must be ensured to protect democracy from threats posed by anti-state actors.
• Judiciary should be made independent and its decisions must be respected to promote coordination among institutions.
• Educational reforms should be introduced. Government should revise its educational policy and make it much more effective both in letter and spirit.
• Political awareness must be created among the masses.
• The role of feudal lords and bureaucrats in politics must be minimised to promote democratic culture.
• Viable economic policies must be put in place to prevent economic instability and improve the lives of common people.
• There is a dire need of mature leadership avert the threats to democracy.
• Youth participation in political process must be encouraged.
• The government should furnish a worthy foreign policy and shall clearly define its level of interaction and cooperation with the world.
• An effective and efficient system of check and balances is the dire need of the hour to strengthen the democratic process.
• There are few anti-government channels that try to highlight the pessimistic side of the country, such programs should not be broadcasted as they deteriorates the image of country.

To conclude, it can be said that democracy doesn’t just spring out of thin air, it is a gradual process taking decades sometimes centuries. Our leaders must realize the importance of democracy and must respect the power delegated to them through vote. Though democracy is facing a multi-dimensional threats yet they can be tackled efficiently if will is there. Our leaders must shun their vested interests and join hands in hands to fight against all the anti-political forces. They must coordinate and utilize public power in right direction to create awareness. All the institutions must work in conformity with each other to strengthen democracy. All the contentious issues between provinces and centre must be resolved on priority basis. Good governance must be ensured to encourage democracy. Democracy can be bolstered by competent leadership who realizes and understands the real cause of failed democracy in Pakistan. The government should furnish a worthy foreign policy and shall clearly define its level of interaction and cooperation with the world. If we have to survive as a nation, we all should make collective efforts to nurture the feeble plant of democracy into a fruit and shelter giving plant.

Effect of War on Terror on Pakistan's Society

Unknown 23:07 , No comments :


The War on Terror, also known as the Global War on Terrorism (GWOT) is a term which has been applied to an international military campaign that started after the 11 September 2001 terrorist attacks on the United State. There was no other state in the world that knew the radical regime of Taliban better than Pakistan. The ample treasure of reliable intelligence, the ability to launch air strikes from adjoining Pakistani airbases and therefore Pakistan, a sort of field headquarters for American military campaign. On January 12, 2002 President Pervez Musharraf said,” we have decided to join international; coalition against terrorism.


The post-9/11 War on Terrorism in Pakistan has had two principal elements: the government's battle with jihad groups banned after the attacks in New York, and the U.S. pursuit of Al-Qaeda, usually (but not always) in co-operation with Pakistani forces.

The phrase "War on Terror" was first used by U.S. President George W. Bush on 20 September 2001. The Bush administration and the western media have since used the term to argue a global military, political, lawful, and conceptual struggle against both organizations designated as terrorist in nature and regimes accused of supporting them. It was originally used with a particular focus on Muslim countries associated with Islamic terrorism organizations, like al-Qaeda or like-minded organizations.

In 2004, the Pakistani army launched a pursuit of Al-Qaeda members in the mountainous area of Waziristan on the Afghan border, although skeptics question the sincerity of this pursuit. Clashes there erupted into a low-level conflict with Islamic militants and local tribesmen, sparking the Waziristan War. A short-lived truce known as the Waziristan accord was brokered in September 2006, This truce was broken by Taliban. They misinterpreted the conditions of truce that led to the annoyance of Pakistani government and armed forces that launched a military operation known as operation "Rah-e-rast" against Taliban in order to clear the area of Taliban.

There was no other state in the world that knew the radical regime of Taliban better than Pakistan. The ample treasure of reliable intelligence, the ability to launch air strikes from adjoining Pakistani airbases, and the Cold War confidence in its pledge made Pakistan, and therefore South Asia, a sort of field headquarters for American military campaign. It may be said that General Pervez Musharraf calculated that if Pakistan did not cooperate with USA his nation at the very least would be marginalized and isolated by the US and the international community, at worst Pakistan itself could be targeted because of its support and relationship with Taliban. Pakistan became an indispensable allay after 9/11 when President Pervez Musharraf broke with the Taliban and Al-Qaeda to join in the US- led war against terrorism. On January 12, 2002 President Pervez Mushraff said,” we have decided to join international; coalition against terrorism.

Pakistan wanted to safeguard its strategic assets, the Kashmir cause and economic recovery. Pakistan decided to join because of predictable economic incentives, the need to save its strategic assets and salvaging its Kashmir policy from total destruction. There are opposite views in this regard. One viewpoint is that the war on terror has improved the regional stability. The source of regional instability mainly has been the irregularly rising tension between the nuclear archrivals---India and Pakistan. This has been fully proved during the 2002 militancy standoff. Following the December 13 attacks on its parliament, India had pushed the war hysteria up. Then the American military presence entered as a stabilizing factor. America perceived that a war between India and Pakistan will certainly subvert, and disrupt its campaign against terror. On the opposite, a viewpoint upholds that the US war on terror has made the region highly unstable. There are many aspects of this instability. Firstly, the Taliban had been successful to restore a kind of stability in Afghanistan for the first time after a very long period of unrest. This unstable and troubled situation will not remain confined within the Afghan borders; rather will soon spread into the neighboring states. We can see for ourselves that the unrest and turbulence in Afghanistan has leaked out into Pakistan. India equated the self-determination movement in Kashmir with terrorist and accused Pakistan of support and cross border terrorism. India planned to capitalizes on the emerging worldwide focus against terrorism, which gave New Delhi an opportunity to portray Pakistan a state sponsoring Jihad and terrorism. India declare Pakistan as a terrorist state and this effect Pakistan’s society badly. Pakistan loss his repute internationally. It may be stated that even though Pakistan is, currently the frontline state in the US war on terror, it is America who is essentially reaping benefits from the situation, conditions in Indo-Pak hostility, to materialize its own selfish design vis-à-vis the south Asia region.

India had been accusing Pakistan of waging cross border terrorism in Kashmir. The Afghan government is extremely antagonistic to Pakistan. This has made the western border of Pakistan highly troubled, thus adding to the regional instability. The Afghan government is extremely antagonistic to Pakistan. This has made the western border of Pakistan highly troubled, thus adding to the regional instability. The war on terrorism has had its effects on the domestic political dynamics of the Pakistan. Perhaps no other country of the world, except America and Pakistan has been as deeply affected by the war on terror. That Pakistan’s participation in the war on terror has come at a heavy domestic price is clear from the later tussle between the government and the militants. The frequency of terrorist activities multiplied. There was a sharp increase in the suicide attacks on the government officials and assets. The President himself narrowly get away two suicide attempts at his life.

This backlash has been most alarming in the North West of Pakistan. The North Western mountainous terrain, the ethnic ties between the Pashtoons on both sides of the border, and the tribal traditions combinely offered the region as an ideal safe haven for the Al-Qaeda and Taliban fighters running from Afghanistan. The prevailing religious extremism and the large chain of madarssas spread all over the area welcomed the fugitives Mujahideen with open arms. As the pressure mounted up on Pakistan to trace and capture the fleeing terrorists, the government was faced with the difficult choice of launching a military operation in the tribal region.

FATA is an area where there is one hospital bed for every 2,179 people and one doctor for7,670 people. Situation in health sector worsened in war times as even hospitals were bombed and destroyed by the terrorists. Government also could not provide sufficient funds and arrangements for the health care of the displaced people who were exposed to bad weather conditions and viral diseases. The local people are skeptical about immunization programs launched by the International NGOs and even the government.

Pakistan cricket has also paid the price for 'war on terror'. The attack on Sri-Lankan team in Lahore brought a bad name and huge financial loss to Pakistan Cricket Board. The situation has long lasting implications as general people have been barred from participating in healthy activities in life.

The official said Pakistan’s tourism destinations like Swat, Gilgit and Naran were no longer attractive for local or foreign tourists. The decline in tourism has resulted in loss of revenues well as employment.


In the year 2004-05 GOP allocated 2.15% of GDP to Education sector but as soon as the tension of the frontiers rose, the government priorities clearly seemed to change. In the next financial year i.e. F.Y 2005-06 the percentage dropped to only 1.95 of the GDP. In NWFP the female enrolment rate was 32.9% in 2002 and that declined to 28.1% in 2004 and is continuously on the low. Why particularly this are faced the fall in the enrolment rate of female students.

Pakistan feels itself unjustly targeted as the pressure from America continues to go up without reason for doing more. While Pakistan has started its military operation into the Northern areas at a very heavy domestic price, the Karzai Government in Kabul, and the aggressive elements in American think tanks continue to show lack of trust on Pakistan. Besides the military clashes in the tribal agencies, the war on terror is making its impact on the more peaceful cities as well. There is a clear cut polarization in the society on the question of Pakistan’s desirable role in the war. This polarization has further 15 deteriorated the perennial challenge of national integration and social cohesiveness in Pakistan. One school of thought believes that it is a battle that Pakistan is fighting for its own sake. The militant organizations have become Frankenstein, and turned against their creator. Therefore, such forces need to be controlled by the government. The opposite viewpoint upholds that the government is unjustified for lashing at these very organization which it established by itself. It is, for them, unethical on the part of government to unleash terror on the Jihadi organizations, by surrendering to the American pressure. This sharp divide has displayed itself emphatically in public protests and media opinion. It needs to be emphasized that while Pakistan is genuinely committed to a war against all forms of terrorism, the United States is making the task difficult for the Government of Pakistan, with its unintended actions. The heartless adventures like the gruesome air strike on the village of Damodola on13th January, 2006 is but only one of the many examples of the American actions which make it more difficult for the Pakistan government to justify their stance before the masses. Similarly, the way Karzai government continues to cast aspersions on Pakistan’s role in restraining the militants further complicates the situation. It may be said that five years after 9/11, Pakistan’s Islamist parties are growing stronger; the continuous violence in Kashmir has as far as Mumbai.

Terrorism in Pakistan has become a major and highly destructive phenomenon in recent years. The annual death toll from terrorist attacks has risen from 164 in 2003 to 3318 in 2009, with a total of 35,000 Pakistanis killed between September 11, 2001 and May 2011. According to the government of Pakistan, the direct and indirect economic costs of terrorism from 2000–2010 total $68 billion due to the war on terror.


All these factors effect society of Pakistan and people of Pakistan become in afraid of terror attacks on Pakistan until now.  

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