Democracy in Pakistan

Democracy in Pakistan

Political slogan before the independence of Pakistan: “Pakistan ka matlab kia, La Illaha Illallah”

Translation: What does Pakistan mean? There is no God but Allah

Summary

Pre-partition, the ideology of Pakistan was based on the notion that sovereignty only belonged to God Almighty ( in Arabic God means “Allah”), and Muslims will live in accordance to the Islam principles. The Quran (Holy Book) and Sunnah (authentic practices of Prophet Mohammad, Peace Be Upon Him, that explains the application of Quran) are foundations of the Islamic principles. Despite disapproval and oppositions from prominent Hindu and British leaders in India, Pakistan, through “divine interventions” became an independent nation in 1947. Pakistan is the only country in the world to become autonomous based on religion. It has been almost 71 years, but unfortunately, Pakistan due to its own political, social and economics mistakes is responsible for not being able to become a true Islamic nation to justify its partition from India. The historical and political context of Pakistan’s history has been provided by referencing Israr Ahmed, a Pakistani Islamic theologian, philosopher, and Islamic scholar. Karl Marx, Mar Weber, Hannah Arendt, Sheldon Wolin, Paulo Freire and Jacques Ranciere philosophies specific to totalitarianism, politics, military rule, religion, capitalism, and superpower are used as the framework to analyze Pakistan’s democracy.

Background

To understand the current democratic conditions in Pakistan, it is important to understand the context of how Pakistan became a sovereign nation in 1947.

Pre-partition, the Indian subcontinent was ruled by Muslims for over 1000 years. Mughals were the last Muslim empire to rules India from 1526 till 1857. During the fall of the Mughal empire, the British came to India in 1858 with the intention to trade but later conquered India and ruled until 1947. During their reign, the British empire favored Hindus in every aspect of life. Hindus saw Muslims as a threat which created tensions and later promoted the ideology of Pakistan.

In 1930, Allama Iqbal a poet, philosopher, politician, an academic, barrister, and scholar was the “Spiritual Father of Pakistan” who introduced a vision to Muslims to live in an independent Islamic nation counter to Arab imperialism. Allama Iqbal expressed fear that not only would secularism in India weaken the spiritual foundations of Islam and Muslim society, but that Hindu-majority population would dethrone Muslim heritage, culture, and political influence.

The turning point was during World War II. The Hindu political party called Indian Congress and Muslim political party called Muslim League based on their involvement in World War II led to differences between each other. Indian Congress demanded independence before helping while Muslim League supported the British in the war. This created tensions between Indian Congress and Muslim League, which fueled the Muslim League political movement to further the agenda of an Islamic sovereign state. In the 1940’s a campaign in Pakistan called Tehrik-e-Pakistan was a religious-political movement which was run by the Muslim League party aimed to have a Muslim majority nation to practice Islam. Mohammad Ali Jinnah, a politician, and lawyer led the movement of the Muslim League party towards the independence of Pakistan. In 1946 elections the Muslim League won the majority of Muslim votes and reserved Muslim seats in the central and provincial assemblies. Despite oppositions from British and Hindu leaders like Gandhi, Nehru, and Lord Mountbatten including few Muslim leaders like Abul Kalam Azad, Mohammad Ali Jinnah continued to lead the freedom movement which finally led to the creation of Pakistan and gave him the title of the “Founder of Pakistan” (Ahmed, 2011).

Post Partition  

After the independence of Pakistan in 1947, Liaquat Ali Khan became the first prime minister, and Mohammad Ali Jinnah became the first Governor General. In March 1949, Constitution Assembly of Pakistan led by Liaquat Ali Khan adopted the Objective Resolution. The Objectives Resolutions laid the principles that the sovereignty belongs to God Almighty alone. Implementation of the principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Quran (Holy Book) and Sunna (authentic practices of Prophet Mohammed Peace Be Upon Him) were key components of the resolution.  Minorities could freely profess and practice their religions. (Islamic Research Institute, 2009). Ahmed (2011) clarifies that the Objective Resolution was the last authentic initiative supporting the fundamental purpose of having an independent nation for Muslim.

Pakistan has alternated between eras of civilian rule and decades under the control of its powerful military. The first governor, Liaquat Ali Khan faced serious difficulties effectively governing in both East and West Pakistan which led to the first martial law from 1958-1971. The second democratic era emerged from 1972 – 1977, the second military period lasted from 1978-1988, the third democratic era was from 1988-1998, the third military period was from 1999-2007, and the fourth democratic period was 2008-2013 in which Pakistan People Party-led coalition government became Pakistan's first democratically elected civilian-led government to complete its five-year term in office (Hashim, 2013).

Overall the Islamic principles as defined by the Objective Resolution were not successfully implemented. Ahmed (2011) explains that the current deterioration of the social, political, and economic systems are due to usury (interest on loans), feudal system, role of media to promote Western and Hindu cultures, division of people into different caste and classes, disloyalty and corruption by politicians and civilians, non-Islamic practices and separation from judiciary system, and American’s impact on Pakistan.

Western Perspective

Totalitarianism

Wolin (2008) analysis of Athenian democracy of how they promoted democracy and later their hunger to expand their empire is similar to how Mughal and British ruled India. In Ancient Athens, the practice of a demos, free male citizens of all backgrounds who were politically engaged and had kratia, power, eventually became corrupted through the transformation to an imperial identity by ruthlessly conquering other territories. Mughal and British empires in India – the “Superpowers” after invasions, encouraged their citizenry to participate in democratic initiatives but their empires fell due to their greed of imperialism.

However, Arendt (1958) does not use examples of Mughals and British to explain imperialism and totalitarianism, but her explanations fit their profile. She explains by providing historical context and developments of these terms in modern society from the 19th century until the crisis of the First World War that marks the beginning of totalitarian success in Europe. She uses the categories derived from her analysis of antisemitism and imperialism to analyze totalitarianism. Like imperialism, totalitarianism is defined by its emphasis on constant movement, which takes away the agency of individual men by making them merely parts in a grand scheme. Totalitarianism, in essence, is a terror, and its purpose is to stamp out the freedom of the human spirit. She maintains hope that humanity might be able to overcome such horror through the spontaneity of political action contained in the birth of a new generation (Arendt 1958).

Arendt was correct that political actions can make a change, but in this context, it was not a positive change. After the fall of the Mughal empire, the British came and ruled India. Both initially started with classic totalitarianism in which masses existed to support the dominant powers, and all forms of opposition were eliminated. When they both had firm grounds as a superpower, they projected inverted totalitarianism where the minority ruled. During British empire, viceroys from England were assigned to sustain totalitarianism and served the agenda of the superpowers. Eventually, constant greed to expand and conquer finally became the reason for both empires to fall.

Politics

Wolin (2008) explains how America became a superpower after World War II by portraying Stalin and the USSR as an enemy. This “political imaginary,” helped to spread the propaganda that communism was the enemy and distorted the view of how Americans looked at domestic issues and social reforms. On the contrary in India, the British could not take the same advantage as American, and despite winning the war, lost much of its empire and finally decided to leave India.

After World War II, Muslim League the Pakistan freedom party led by Mohammad Ali Jinnah gained popularity, and finally, in 1946, they won the elections to gain Muslim majority votes to establish a separate nation. Ranciere (1999) notion of “Politics” as explained by Aristotle is applicable on Mohammad Ali Jinnah as a political “animal” by nature, owing to his ability of speech. Mohammad Ali Jinnah was a lawyer, therefore, the notion of politics compliments Jinnah’s skill set which makes him separates from other “animals” (citizenry) who merely possess a voice. Speech allows us to communicate what is useful and just, and it is a view in common regarding these that defines a household and a state. He explains how Plato theorizes justice of the state through his critique of Thrasymachus. Thrasymachus was a social darwinist of sorts, hypothesizing that one person’s profit is another's loss, and he uses this principle to define and legitimize the order of the state as the dominion of the strongest, he says “what is useful in the order of individuals” (Ranciere, 1999, p. 5).

Based on Thrasymachus principles, it was indeed a loss for Hindus. They referred to India as “Bharat Mata” which equates to the country as a “living mother” (Daniyal, 2016). They did not want their country to be partitioned, but Mohammad Ali Jinnah ’s political movement led to the creation of Pakistan, which was a profit for the Muslim and loss for the Hindus.

Finally, Muslims got their freedom and Pakistan become a sovereign nation in 1947. After the partition, the Objective Resolution was established to support all the social political and cultural norms to be practiced under the preview of Quran and the Sunnah. Ahmed (2011) shares his dissatisfaction because it has been 71 years and both civilian and military governments failed to create an Islamic nation envisioned by Allam Iqbal (spiritual father of Pakistan) and Mohammad Ali Jinnah (founder of Pakistan).  

Military

Whenever the democratic civilian governments failed in Pakistan, the military took control. Although they aimed to restore democracy, it has never worked in favor of the citizens of Pakistan because the military version of democracy was authoritative. Both forms of government compliment Ranciere (2006) explanation that there is no principle justifying the actions of governments by human collectivity. “The term democracy, then, does not strictly speaking designate either a form of society or a form of government” (Ranciere 2006, p. 52).

The last military government from 2001-2008 was beneficial for Pakistan. For example, Pakistan became the 3rd fastest growing economy in Asia, after China and India in 2006, economy of $75 billion in 1999 was $160 billion in 2007, small-scale manufacturing, registered an 80% growth in 2005 since 2000, boost in Information Technology industry valued around $2.8 billion, exports increased from $7.5 billion in 1999 to $18 billion in the financial year 2007-2008 (Baig, 2013). This military intervention that followed inverted totalitarianism is line with what Alexis de Tocqueville said in 1853 “I accept the intellectual rationale for democratic institutions, but I am instinctively an aristocrat, in the sense that I contemn and fear the crowd. I dearly love liberty and respect for rights, but not democracy” (Bensaid, 2011).

The military rule could not continue long enough to change the fate of Pakistan in the long run. As Hannah explains that we have had to learn the painful lesson that liberation from oppressive rulers is not sufficient to bring about public freedom. One of the greatest disasters of the political rhetoric that was used to “justify” the military invasion of Iraq by the United States and its allies was the false belief that liberation from the oppressive rule of Saddam Hussein would initiate public freedom in the Middle East. The idea that liberation “automatically” leads to democratic public freedom is a dangerous illusion. (Bernstein 2011)

Religion

Pakistan’s Constitution states that all laws should be Islamic based on the Quran and Sunnah. The Constitution also created certain institutions, such as the Shariat Court and the Council of Islamic Ideology, to channel the interpretation and application of Islam.  Unfortunately, it is only on paper or implemented in small regions within the country, but it was never implemented as an overarching initiative by either the civilian politicians or military rulers.

The failure of politician and military government in Pakistan partially contributed to the philosophies of Karl Marx and Max Weber on capitalism and religion which became a capitalist nation. Weber (2001) believed that religious institutions provide a foundation for a capitalist society. He explains that the capitalism in Northern Europe evolved when the Protestant (particularly Calvinist) ethic influenced large numbers of people to engage in work in the secular world, developing their own enterprises and engaging in trade and the accumulation of wealth for investment. Weber's main analysis of religion helped in creating the spirit of capitalism depicted by Protestantism where the ideal is to live a productive life (Roberts, 1995).

Another concept which could have partially contributed to Pakistan not being able to implement the Islamic laws could be based on Marx’s belief that capitalism had suppressed the individual from life meaning, resulting in alienation where religion provides a means to escape. He argues that religion avoids reality and nature, where he believes that there is no afterlife. Society uses religion as a means of coping. There would be utter despair if nature was to confirm death only, with no afterlife, leading to individuals to feel of "beings worth nothing to speak of" (Marx and Engels, 1975, p.75).

Muslims by large do believe in an afterlife, but it could be possible that it is not a strong belief, because, since the independence of Pakistan, Muslim religions political parties apart from a handful of seats in the assembly have never won any major elections to form a government in Pakistan. However, they have not been able to attract the educated masses in Pakistan because of their political practices which have not been widely accepted by the masses. Israr Ahmed, the Pakistani scholar, was part of the religious political party but due to differences in its practice left it and started his non-political movement to bring people closer to the teaching of Islam.

Capitalism

Like Max Weber, Wolin (2008) believed that capitalism was associated with the elites and destructive to society, and present a threat to the autonomy and political order of the economy. In Pakistan, the feudal lords including religions groups became the elites and puppets to serve the superpower (within and outside Pakistan) enforcing classical totalitarianism. This form of feudal capitalism created an economic disparity where poor were becoming poorer and rich become richer. This discouraged people to be involved in politics and contribute in making Pakistan as an  Islamic nation envisioned by founders of Pakistan. The politics of the feudal lords is in line with Wolin (2008) explanation of how the United States favored the elite where educated and those with property enshrined to rule, to manage democracy, while the masses were busy making a living with no time to participate in politics.

By large, politics in Pakistan have been adversely impacted by the feudal lords, but in the Northern side of Pakistan mainly the province of Baluchistan, Hannah Arendt solution to democracy as a polis is practiced by Pukhtoon (Pathans and Afghans). The basic characteristics of counsel democracy (called Jirga which means “circle” in Pakistan) in forms of spontaneous, local organizations and associations in which every citizen could freely and equally participate Bokiniec (2011). The jirga is an integral part of the Pukhtoon social organization. Although state institutions (formal) have replaced this informal body to a great extent, its vitality did not vanish.

Bokiniec (2011) does not agree with Arendt explanation of counsel democracy, but this forms of democracy system have been successfully incorporated into state institutions of Pakistan. With the passage of time, some negative trends like conservatism, male chauvinism, political and factional bises and corruption have permeated into the institution of which human rights organizations and government have taken notice. However, its merits like quick problem resolutions, resolved community-wide issues and saved tribal clashes, and justice equal to all caste and classes have led the continuation of the jirga system (Fakhr-ul-Islam, 2013).

Superpowers

Jirga continues to serve a small minority group in Pakistan to promote participatory democracy. However, overall Pakistani government fits the definition of a superpower as defined by Wolin (2008). The difference is that the superpowers in Pakistan are not dependent on corporate funds and resources, unlike like the Democrats in the United States Wolin (2008). Politicians in Pakistan are the richest people in the country unlike most presidents in the United States. Superpowers have their own constitution, ”Superpower’s unwritten constitution is about power who scope and influence derive from available resources, opportunities, and ambitions, rather than legal limits. Its compositions are meant for ‘increase’ not constraint (Wolin, 2008, p. 132).

Both civilian and military governments have their autocratic systems to become powerful. Both are oppressors as described by Freire (2000) to the oppressed who want to dehumanize people through the unfair social order. Both pretend that they vest interests in the well being of humanity and promoting participatory democracy. When oppressors appear to help oppressed people, Freire argues that they often harbor a “false generosity” that relies on oppression to work. Freire boils down the oppressor/oppressed relationship to one of “prescription”: oppressed people behave in ways prescribed to them by their oppressors. Freire suggests that oppressed people fear freedom because it requires them to reject these internalized ideals and behaviors. Nevertheless, freedom is a constant goal for all people, “the indispensable condition” for feeling complete as a person (Freire, 2000).

Conclusion

Pre-partition, Hindus were first ruled by the Mughals for over 800 years, and then by the British for almost 400 years. Finally after World War II when British decided to leave India, they had a great opportunity to rule India. When Muslims demanded a separate nation due to growing racial and social tensions between Hindus and Muslims, it was very difficult for Hindus to accept it. They consider India as their motherland which created an emotional connection with India. It was not possible for them to see their motherland split. Also, it was an opportunity for Hindus to have Muslims as a minority. British supported Hindu’s agenda and influential Hindu leaders including Mahatma Gandhi (leader of the Indian independence movement against British rule) who was so much against it that he said that Pakistan would get it a separate state “over my dead body.” All odds were against Muslims to get want they wanted. Ahmed (2011) believes that based on the problems that Pakistan had to face during the time of independence it was only through “ divine intervention”  that Pakistan became a sovereign state. The political slogan for independence was “What does Pakistan mean? There is no God but Allah”.

Finally, Pakistan became a sovereign nation with the goal to freely live and practice Islam and follow the teaching of Quran (Holy Book) and the Sunnah ( authentic practices of Prophet Mohammed, Peace Be Upon Him). It has been over 71 years, with failing governments both civilian and military, Pakistan did not create a society that practices the true teaching of Islam. Ahmed (2011) with great disappointment, agrees with the criticism towards Pakistan that it has not justified its partitions from India. Both the government and people are responsible, and according to Ahmed, Pakistan had betrayed God as the Jews did during the time of Moses when God saved them for the Pharaoh.

Ahmed (2011) suggest that Pakistan should seek forgiveness from God, and through peaceful, nonviolent protest every citizen should take time from their personal lives to associate themselves with organizations that are working towards the common goal to improve the society. Freire (2000) suggests that as oppressed people to overcome oppression, people must begin to recognize its causes so that they can transform their conditions and begin to create a new society. However, at the same time, people also have to confront their internalized beliefs and ideas that hinder their freedom. To help the oppressed critically examine the nature of oppression, and take action to change their conditions. This pedagogy should also be led, at least in part, by oppressed people, so that they play an active role in their own liberation. Wolin (2001) recommends that people should be politically aware and involved to make a change. The fast pace of life, economic conditions, modern technology, the influence of media all have led to a society where people do not have time to deliberate and ponder what is happening around them, which is necessary to have true democracy.

To change the fate of the nation, it is important that people come out and vote. Voting is not common in Pakistan due to constant disappointments by failing and corrupt governments. However, what is the best system for governing humans beings? History has shown that democracy, socialism, and communism political systems have failed. Brown (2003) explains that the success of a nation is only dependent on the level of consciousness of the leader and not the political system. He explains that there are four level of consciousness. Egocentric (societies looking for themselves), ethnocentric (people with common vision support each other based on religion, culture, skin color), worldcentric (people who consider about everyone in the world, including their and other countries), and cosmocentric (people who think about all sentient being across the entire universe, thinking multiple generations down. Therefore, voters should only focus on the leader, not the political system. The leader’s level of consciousness will create a political system well suited for the country and its impact locally and internationally.

For my perspective, despite all the research and ways to improve society, I believe that leaders who are “God conscious” despite any social economic and political structure will be able to create a society of peace and tranquility like it was done by Prophet Mohammad, Hazrat Umer, Hazrat Usman, and Hazrat Ali (Peace Be Upon Them) . Their only focus was the well being of the people including minorities. Being the most powerful people in the world, they knew that they were accountable to God. Michael H. Hart in his book ‘100 most influential people in the world ranked Prophet Mohammed (Peace Be Upon Them) as the most influential person in the world. He said, “My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels” (Hart, 1978, p. 5). In recent times, the legendary boxer Mohammad Ali, in an interview explained the meaning of life by saying “ this life is a test” and “the best thing I can do? get ready to meet God.” (Mizoguchi, 2016).

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