Quaid’s democratic vision

The personality of the Quaid-i-Azam had many exemplary traits, and these come up as soon as one imagines the persona and the role of the Quaid. Amongst these are his democratic credentials that stand out along with his impeccable integrity, honesty, vision. At his birthday, one cannot ignore this aspect of the Quaid’s personality and there are two reasons behind this: one, he led a struggle for Pakistan based on his democratic vision, and conviction; two, the fate of democracy in the years that followed, and at current times calls for revisiting the Quaid’s vision of democracy.

While the Quaid led the movement for an independent homeland for the Muslims of the subcontinent, it was also a struggle against Hindu hegemony, and British colonial mindset. That the Quaid set out to confront both these tendencies, and built a solid base of support among the Muslims says a lot about how he carried his struggle. Despite his western education, and manner, he picked the Westminster model of democracy for the future Muslim homeland. As the Muslims felt handicapped by the social status and educational achievements of the Hindus, he realised, very early on that the Muslims were bound to be subject to the tyranny of the Hindu majority. In all his plans, and moves on the political chessboard of colonial India, the democratic principle was foremost in his mind-that the Muslims should be given their due share in the political set up commensurate with their numerical strength.

Democracy implies representation, and participation; it also entails equitable distribution of opportunities in a multicultural society. He followed the mantra forcefully, in his words, actions, and meetings with the concerned quarters. The ‘plan’ for Pakistan given in the Pakistan Resolution of 1940 reflected this conviction, division of India based on Muslim majority areas. Under Quaid’s stewardship, the Muslim League took such stands on the issue of Separate Electorates, Proportional Representation, as well as on the formation of a government after the elections of 1945/46.

The Quaid was very clear about what democracy entails; In a radio broadcast to the people of USA, in Feb, 1948, talking about the Constitution of Pakistan, he observed that it was going to be ‘of a democratic type, embodying the essential principles of Islam.’ He added, ‘Islam and its idealism have taught us democracy.’ As a modernist, he related democratic ethos with Islamic teachings.

About the same time, in response to a speech by the American Ambassador, the Quaid said, ‘The historic fight for self-government by your people and its achievement by them, the consistent teaching and practice of democracy in your country had for generations acted as a beacon of light....’ The Quaid thus expressed his admiration for American democracy (and that probably pushed the early governments toward close relations with Washington).

Such views and thoughts were not related to Independence, but also to state building and governance. He expressed such views when, after Independence, he talked about equal rights for all citizens, rights of minorities, and equality, justice, and fairplay. He related these to Islamic teachings, and reiterated these at various occasions.

In the above perspective, if we look at the fate of democracy in Pakistan, its history is chequered, and fractured. It has been interrupted, derailed many times. From the formation of governments, to the dismissal of some, the track record of democracy in Pakistan is rather abysmal. On the other hand, the situation in terms of real participation, representation, as well as equal opportunity is equally deplorable. In recent times, issues of rights protection, and rule of law have been in headlines, causing aspersion on democratic dispensation. Despite many free elections, resulting in ‘democratic governments,’ the country still lacks a true ‘democratic culture.’ That remains a big handicap in nurturing a truly democratic set-up. The political parties, intelligentsia, media, and the public, all have a role in working toward this goal. The Quaid was able to achieve this consensus, and resolution in colonial India, in 1930s and 40s.

Thus, an answer to Pakistan’s democratic conundrum lies in following the Quaid’s teachings; these have great resonance as democratic dispensation in the country faces myriad problems. On his election as President of the first Constituent Assembly of Pakistan, the Quaid spoke:

‘I shall always be guided by principles of justice and fairplay...without any prejudice or ill-will...My guiding principles will be justice and complete impartiality....’

As Pakistanis go to polls in about two months’ time, as uncertainty persists on many counts, as questions linger over the fate of true democracy, the Quaid’s statement, and commitment offers a beacon toward a better future, and a truly democratic Pakistan.

-The author is former faculty Quaid-i-Azam University, Islamabad. He can be reached at: pakirish@yahoo.com