PREPARED BY: Waqar ul Hasan E-75 Muhammad Khurram Ahmed El-095 Faizan Hadi El-303

CONTENTS
Why this topic is chosen? Basic terminologies. Brief background. Vision of Pakistan in the light of statements of Allama Iqbal and Quaid-e-Azam Allegations on Quaid-e-Azam and Pakistans ideology and their refutation Proposed amendments in the constitution to fulfill vision of Pakistan.

WHY THIS TOPIC?

Pakistan got independence in the name of Islam and it is the first ideological state in the modern history. We presented ourselves as a separate nation from Hindus on the basis of religion. But even after 64 years of independence, there is a serious debate whether Pakistan was meant to be a secular state or an Islamic state. It was quite obvious that Pakistan was meant to be an Islamic state and that is what our ideology is. But due to conspiracy from secular section of our society, this ideology has been put under suspicion. So our aim is to unearth the reality and put this propaganda in the coffin once and for all.

BASIC TEMRMINOLOGIES
Before begin with our topic it is appropriate to define few terminologies which are the essence of our topic.

ISLAMIC WELFARE STATE

It refers to a state which provides protection of economic and social well-being of a citizen on the golden principles set by Islam. Where there is adequate opportunity for everyone to excel, more than justified distribution of wealth and to enable those who lag behind in race of life to lead a prosperous life. There is a difference between Islamic welfare state and other welfare state. Islam, as universal religion of humanity, believes in the well-being of mankind in this world as well as in the next world. It aims at material as well as the spiritual welfare of its followers. The primary objective of an Islamic state is, therefore, to establish an ideal society based on justice, equity and virtue. For instance, the Islamic state not only establishes the system of Allahs worship (i.e., Salat or Prayer) but also establishes system of Zakat. Thus, both the spiritual and material well-being of the individuals is aimed at by the Islamic state. In other words, the Islamic state is a welfare state which performs a number of functions, in addition to the traditional functions of a state, for the socioeconomic welfare of its citizens in this world and for their religio-spiritual welfare in the Hereafter. Its functions aimed at material welfare of its people include provision of basic necessities of life for all, ensuring of a comprehensive social security system, establishment of social justice, etc., whereas its functions for the spiritual well-being of its people include establishment of Islamic system of life for the Muslims and full religious freedom for the non-Muslims.

FEATURES OF ISLAMIC WELFARE STATE

The prominent features of an Islamic Welfare State or a Caliphate System are as follows: 1. Unconditional superiority, without any exception, is given to Quran and Sunnah over the system as well as the law. 2. Negation of Mixed Nationality, as a result of which only Muslims will take part in the process of legislation. Though every adult Muslim male and female would have the right of vote for the legislative assembly, only a Muslim, whose character is above board, will be able to participate in the elections as a candidate. As for the non-Muslims, full responsibility will be accepted regarding protection of their life and property as well as respect and honour. In addition they will be guaranteed complete freedom in their personal laws as well as religious rites and rituals. 3. Muslims of the entire country will elect the Caliph by direct franchise. The Caliph will not have to depend on the majority of the legislative assembly or the Maulis-e-Shoora. 4. Cleansing the economy by complete elimination of interest and gambling. 5. Implementation of Zakat in full, i.e., collection of two and a half percent on the aggregate value of the total merchandise and savings from all the Muslims. This ensures the complete structure of social security and guarantees the basic necessities like food clothing and shelter, plus education and Medicaid for every citizen. The non Muslims will pay corresponding taxes.(jiziah) 6. Complete legal equality for all. The Caliph of the Muslims and anyone else including the members of Majlis-e-Shoora would not have any legal immunity or any privileges. However in order to take effective measures against evil mongers mischief and slander, harsh penal laws on the lines of penalty for defamation would be promulgated. 7. Implementation of harsh penal laws for abolition of liquor, narcotics and other intoxicants.

8. Free intermixing of the sexes will be prohibited and in principle separate areas of activity will be determined for men and women.

SECULAR DEMOCRACY
Secularism is a system of government in which there is no intervention of divine guidance in the legislature or state affairs. Hence, secular democracy means a system of government in which legislature of state affairs can be carried out with the opinion of elected representative of people which is not under any influence of divine guidance. For example, if a consensus is made on the legitimacy of trade of alcohol then it cannot be considered as a crime however it is forbidden by Islam.

BRIEF BACKGROUND
The ideology of Pakistan can only be understood in the lights of statements of the co-founders of Pakistan, i.e, Allama Iqbal and Quaid-e-Azam. We will definitely prove our argument in the light of their statements but before doing so, it is necessary to understand that Islamic sentiments for an Islamic state did exist before struggle for independence and demand for an Islamic state was not something new as it was the voice of hearts of Muslims which was raised by our founders and that is the reason why Muslims gathered behind Muslim League.

ISLAMIC SENTIMENTS BEFORE STRUGGLE FOR INDEPENDENCE

The political history of Muslims is quite different from political history of other nations. Muslims always had a leader known as KHALIFA who was supposed to be the representative of all Muslims of the world. All Muslim states were supposed to obey him and he was responsible to establish Islam. He was considered as a symbol of unity amongst Muslims. This concept prevailed right from the Caliphate of our four great caliphs: Hazrat Abu Bakr Siddique (r.a), Hazrat Umar (r.a), Hazrat Uthman (r.a) and Hazrat Ali (r.a). After those four great

caliphs there were Abbasid and Umayyad Caliphate. Although they were not true Caliphate but there was some Islamic character in it. Therefore Muslims have always lived by a caliphate under which all Muslim states operated and hence they were considered as Islamic states (although they were not true Islamic states). So the sense of Islamic state was present before the struggle for Pakistan. The last Caliphate was the Ottoman which was ended in 1922. This Caliphate was in Turkey. In its last year it was very weak and it had very little influence over Muslim states as most of the Muslim states were colonized but it was still a symbol of an Islamic State. When it was ended in 1922, Khilafat Movement was launched in sub-continent for the restoration of caliphate. The question is Why the Muslims of subcontinent struggled for caliphate which was in Turkey? What was their relation to such Caliphate which had very little power and did not belonged to their country? This clearly shows that sentiments for an Islamic state did exist before the struggle for Pakistan and when Quaid-e-Azam gathered Muslims in the name of Islam, there was only one thing in mind and that was to make Pakistan an Islamic welfare state as Ottoman Caliphate was ended.

LOGICAL REASONS FOR PAKISTAN BEING AN ISLAMIC STATE

Many secular people argue that there is no unequivocal statement of Quaid-eAzam in which he claimed that Pakistan should be an Islamic state, however, they are wrong as we will prove later on, even for the sake of argument if we agree with them then there are few logical reasons that are sufficient to prove that Pakistan was meant to be an Islamic state. In India, Muslims of Muslim minority provinces caste their vote in favor of Muslim League. Although they know perfectly well that their areas cannot form an independent sovereign state but still they sided with Muslim League. Now there is one thing to ponder upon, If Pakistan was meant to be an ordinary independent state and Quaid-eAzam only wanted to secure a land for Muslims then people of minority province should not had caste vote in favor of Muslim League. Second point to note is that Pakistan consists of areas which are culturally different from each other. There is nothing common which bind us. There has never been a state in which one of its parts is thousands of miles away. If Pakistan was not meant to be an Islamic state then there is no logic to form a country, by laying down so many sacrifices, in which people have nothing in common that binds them.

During freedom movement there was a very popular slogan Pakistan ka matlab kya la ilaha illallah. If Pakistan was not meant to be an Islamic state then why the meaning of Pakistan was described as Sovereignty belongs to Almighty Allah?

DIVINE WILL OF ALLAH IN CREATION OF PAKISTAN

The creation of Pakistan was divine will of Allah otherwise Pakistan could not have come into being by any means. First of all, many scholars like Maulana Abul Kalam Azad was against creation of Pakistan and was a supporter of Indian nationalism. At the time of creation of Pakistan labour party was in power in England which was a supporter of united India. Prime minister Lord Tele of England ,at that time, was envious of Quaid-e-Azam and Lord Mountbatten had close relations with Gandhi. Despite of all the odds, Pakistan came into being which was not less than any miracle. The most convincing development which proves the miraculous creation of Pakistan is Cabinet Mission Plan. According to the Plan, India was to get independence but as United India. There shall be a federal government but there will be three zones and after 10 years if any of the zone wishes to be separated than it should have the right to do so. Quaid-e-Azam did accept that plan because he feared that if they dont accept the plan then British will transfer the powers to Hindus unilaterally. By accepting this plan there would be at least a possibility of Pakistan after 10 years. This is where the divine intervention came and Nehru said that once the British are gone then we will not let any one to be separated. This is true because after 64 years we are unable to get an inch of Kashmir from them then how could we ever be separated as a zone just after 10 years. Because of the statement Quaid-e-Azam rejected the plan. Had Nehru not given that statement, there would be no state of Pakistan on the world globe.

VISION OF PAKISTAN IN THE LIGHT OF STATEMENTS OF OUR FOUNDERS

It is clear now in the light of above document that those sentiments for establishing an Islamic state did exist before struggle for Pakistan. We discussed logical reasons for Pakistan being an Islamic state and some interesting events which prove that Pakistan was divine gift of Allah to the Muslims, therefore, it should be an Islamic country even if the founders of Pakistan did not want this, Now we shall take a look what our founders have to say about Pakistan.

IN THE LIGHT OF STATEMENTS OF ALLAMA IQBAL

Allama Iqbal was the main architect of the ideology of Pakistan and the purpose of creation of Pakistan cannot be understood without his statements. Quaid-eAzam himself accepted him as his spiritual guide. On 22nd April 1938 addressing to the Muslims of Calcutta, Quaid-e-Azam said, To me he was a personal friend, philosopher and guide and as such the main source of my inspiration and spiritual support. The effort of Muslim League for securing separate land for Muslims started from 1930 Allahabad address of Allama Iqbal (when he joined Muslim League and his political career started) because before 1930 Muslim Leagues effort was focused only to safeguard rights of Muslims and we dont find any instance before 1930 in which Muslim League showed any intention for a separate land for Muslims. Hence, 1930 address is the most important document for understanding Muslim Leagues vision of Pakistan and also of Allama Iqbal since he died only after 8 years. In the address he said that Islam and state are not separate things but they are one but different face of same coin. He expressed his feelings in the following words Islam does not bifurcate the unity of man into an irreconcilable duality of spirit and matter. In Islam God and the universe, spirit and matter, Church and State, are organic to each other.

This document is also important because he not only made a suggestion in regard to form a Muslim state but also gave prophecy for it. I would like to see the Punjab, the North-West Frontier Province, Sindh and Balochistan amalgamated into a single State. Self-government within the British Empire, or without the British Empire, the formation of a consolidated North-Western Indian Muslim State appears to me to be the final destiny of the Muslims at least of north-west India. Some people raise an argument in this regard that Allama Iqbal suggested to form a state within British rule but this argument is wrong. The point to be noted is that in 1930 there was no sign and possibility of a Muslim independent state to form, although he knew that a Muslim independent state is the destiny of Muslims but it was beyond comprehension of a common man. Therefore, for the time being, he proposed that there should be a something like a province of Muslims where they can live freely and where a concept of Muslim nation can get stronger. Therefore he further said I, therefore, demand the formation of a consolidated Muslim State in the best interests of India and Islam. If we can read between the lines we can find his proposal for Pakistan to be an Islamic state in the same address, in which he said, for Islam(it will be) an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilize its law, its education, its culture, and to bring them into closer contact with its own original spirit and with the spirit of modern times. Here Allama Iqbal is claiming that if we get a separate land then we can show true teachings of Islam. The point to be noted here is that he referred to Arab Imperialism, i.e., Umayyad and Abbasid Dynasties, which faded away true teachings of Islam and before these dynasties was Khilafat-e-Rashida which was the real Islam. The Abbasid and Umayyad period was not real Islam because this is the period when our great scholars were killed but it was a kingdom ruled by Muslims. Hence, here Allama Iqbal did not mention the word Khilafat-e-Rashida but we know before these dynasties Khilafat was there which was true Islam and thats what he was referring to. There is also a very wise reason why he did not mention the word Khilafat because he wanted a system based on Khilafat conformable with the present time.

IN THE LIGHT OF STATEMENTS OF QUAID-E-AZAM

Quaid-e-Azam was a great ambassador of Hindu-Muslim unity but he went into voluntary exile in England in 1930 due to stubborn behaviour of Hindus. He remarked Hindus are incorrigible But he was persuaded by Allama Iqbal to come to India and lead the Muslims. Therefore from 1935 onwards we find a new Jinnah who had become Quaid-eAzam and in whom Islamic spirit was injected by Allama Iqbal. Now we will look at the statements of Quaid-e-Azam to find out the ideology of Pakistan as defined by him. While addressing a mammoth gathering at Gaya railway station on 11 January 1938 he said, Today is this huge gathering you have honored me by entrusting the duty to unfurl the flag of the Muslim League, the flag of Islam, for you can not separate the Muslim League from Islam. Many people misunderstand us when we talk of Islam particularly our Hindu friends. When we say This flag is the flag of Islam they think we are introducing religion into politicsa fact of which we are proud. Islam gives us a completer code. It is not only religion but it contains laws, philosophy and politics. In fact, it contains everything that matters to a man from morning to night. When we talk of Islam we take it as an all-embracing word. We do not mean any ill will. The foundation of our Islamic code is that we stand for liberty, equality and fraternity. In this speech Quaid-e-Azam made it clear that Muslim League had no existence without Islam and he made it clear that politics and religion cannot be separated. It clearly shows that he was aiming for a country whose politics will be guided by Islam and hence Pakistan should be an Islamic state. On 6th March 1946 he said, Let us go back to our holy book the Quran; let us revert to the Hadith and the great traditions of Islam, which have every thing in them for our guidance if we correct interpret them and follow our great holy book the Quran.

In this speech Quaid-e-Azam is stressing upon the need to go back to Hadith and the Quran. An interesting thing to note here is that he is addressing to Muslims who were already practicing Islam in the form of religion i.e., those obligations which are related to personal life of a Muslim only and which has no concern to the collective sphere of life. When Muslims were already practicing their religion in the personal sphere of life then why was he asking Muslims to go back to Hadith and Quran? Obviously he was not referring to personal sphere of life but at the collective and political sphere of life. On 22nd November 1938, Quaid-e-Azam made it clear that the Islam he is talking about is not only limited to personal life of an individual but it encompasses laws for the collective life of the nation and legislation of the state shall be done on the principles of Islam, in other words shariat shall be implemented in Pakistan Islamic code of law with regard to succession is most equitable, most just, most advanced and most progressive. I therefore say that let Muslims at least be governed by it." The same message was repeated by Raja Sahib Muhammad the next day of Lahore Resolution on 24th March 1940, The creation of an Islamic state - mark my words gentlemen - I say Islamic and not Muslim, is our ideal. The state will conform to the laws as laid down in Islam. Obviously Raja Sahib Muhammad could not have said on his own without the agreement with Quaid-e-Azam. Moreover this statement is just one day after the Lahore Resolution so there is no chance of statement given out of his own accord. If the statement had given after few years then we can agree that it does not align with the Lahore Resolution but this statement reflects why Pakistan was demanded. There are two key points in this statement i. ii. Difference between Muslim and Islamic state. To bring the state laws in conformity with Islam.

Here Raja Sahib made a distinction between Muslim state and Islamic state which many people fail to understand. He explicitly stated that the goal of League is not to get a Muslim country only but an Islamic country whose legislation should be done as described by Islam. This is a clear negation of secularism and a clear affirmation of Islamic state.

The speech of Nawab Bahadur Yar Jung the President of the All India States Muslim League is very explicit on this subject. At the conclusion of the Thirty-first Session of All India Muslim League held at Karachi on 26, December 1943, Nawab Bahadur Yar Jung was invited to address the Session by Jinnah who was presiding over the session, The achievement of Pakistan will not be as difficult as its maintenance. Your Quaid-e-Azam has proclaimed more than once that the Muslims have no right to frame the constitution and law of any one of their States. The laws governing the constitution of a Muslim state are definitely laid down in the Holy Quran. There is no denying the fact that we want Pakistan for the establishment of the Quranic system of government". There can be no more clear a statement than saying that Muslims dont have the right to make laws instead they are bounded to establish a system based on Quran and it should be noted that this was the idea of a man who was himself a lawyer and law maker ,i.e., Quaid-e-Azam. Addressing to the students of Islamia College, Peshawar in January 1948 Quaide-Azam said, Our demand for Pakistan is not for a piece of land instead we want to establish a laboratory where we could experience a system based on Islam. The assertion of Islam as a complete code of life was again emphasized in Quaid-e-Azams Eid message in 1945 "Everyone, except those who are ignorant, knows that the Quran is the general code of Muslims. A religious, social, commercial, military, judicial, criminal, penal code; it regulates everything from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body; from the rights of all to those of each individual; from morality to crime, from punishment here to that in the life to come, and our Prophet (PBUH) has enjoined on us that every Musalman should possess a copy of the Quran and be his own priest. Therefore Islam is not merely confined to the spiritual tenets and doctrines or rituals and ceremonies. It is a complete code regulating the whole Muslim society, every department of life, collectively and individually. This speech irrefutably establishes that Jinnah did not believe in the separation of religion from statecraft i.e. secularism.

The Quaid in his letter to the Pir Sahib of Manki Sharif in November 1945 clearly stated: "It is needless to emphasize that the Constituent Assembly which would be predominantly Muslim in its composition would be able to enact laws for Muslims, not inconsistent with Shariat laws and the Muslims will no longer be obliged to abide by the un-Islamic laws." Here Quaid used the word Shariat and categorically said that Pakistan will be based on Islamic laws and Shariat. This letter was quoted by Shabbir Ahmed Usmani in March 1949 when Pir Sahib of Manki Sharif was alive. Now we will look at some of the objections raised by secularists that Pakistan was meant to be a secular state.

REFUTATION OF OBJECTIONS:
Some of the most common objections raised on the fact that Pakistan was born to be an Islamic Welfare State, are as follows:

1.

SLOGAN OF ISLAM WAS USED POLITICALLY

The objection raised is that the name of Islam was used only as a slogan by Quaid-e-Azam Muhammad Ali Jinnah and other leaders in order to motivate the Muslim masses and gain political benefit.

After observing the aforementioned clear and unambiguous statements of Pakistans founding members, it would be extremely unfair to accuse them of hypocrisy and doubt the integrity and sincerity of our leaders particularly of Quaid-e-Azam regarding their intentions about the constitutional system in Pakistan. Furthermore, if one interprets that the speech of 11 August, 1947 to indicate that the Quaid wanted Pakistan to be a secular State, it follows that the Quaid and his associates had been lying for the past thirteen years (1934 to 1947) to the Muslims of British India. Even his sworn detractors acknowledge the truthfulness, moral uprightness,

integrity and honesty of Jinnah. No one can accuse him of hypocrisy and duplicity or using Islam to achieve a political objective.

Moreover, almost after an year of independence, on 1st July 1948, in the opening ceremony of the State Bank Of Pakistan, Quaid-e-Azam once again declared his vision for Pakistan in these words:

The adoption of Western economic theory and practice will not help us in achieving our goal of creating a happy and contended people. We must work our destiny in our own way and present to the world an economic system based on true Islamic concept of equality of manhood and social justice. We will thereby be fulfilling our mission as Muslims and giving to humanity the message of peace which alone can save it and secure the welfare, happiness and prosperity of mankind.

2.

QUAID-E-AZAMS STATEMENT OF 11TH AUGUST 1947

The oft-quoted statement of Quaid-e-Azam which he gave in an address to the Constituent Assembly, delivered on August 11, 1947 is most often considered by the secular community as an endorsement of their point of view. The statement is given below.

You are free; you are free to go to your temples, you are free to go to your mosques or to any other place of worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State... We are starting with this fundamental principle that we are all citizens and equal citizens of one State... I think we should keep that in front of us as our ideal and you will find that in due course Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.

Actually the above mentioned statement should be interpreted in the context of giving assurance to the minorities that their basic rights will be protected in the proposed constitution of Pakistan. We must not interpret the above single statement without regard to the overwhelming evidence in other numerous speeches and declarations during freedom movement. Hence, a single speech should not be singled out for defining the intent of Quaid-e-Azam.Also The Quaid was worried about reaction in Pakistan to the bombing in the evening of 9 August of the special train carrying Pakistani government servants and the rapidly deteriorating conditions in East Punjab and its repercussions in West Punjab. These were the factors weighing heavy on his mind when he arrived at the Constituent Assembly to deliver the speech in the morning of 11 August, 1947. Jinnah's objective in this speech was to assure the minorities that they would be equal citizens and that there would be no discrimination on the basis of colour, caste, creed or religion. In the same speech he said,

You are free; you are free to go to your temples, you are free to go to your mosques or any other place of worship in this State of Pakistan. You may belong to any religion or caste or creed - that has nothing to do with the business of the State. As you know history shows that in England conditions some time ago were much worse than those prevailing in India today. The Roman Catholics and Protestants persecuted each other. Today you might say with justice that Roman Catholics and Protestants do not exist; what exists now is that every man is a citizen, an equal citizen, of Great Britain and they are all members of the Nation. 'Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State."

Now this is the statement in the right context. Because Hindus feared that they will be persecuted by Muslims (because Muslims were persecuted in India) therefore Quaid-e-Azam referred to Catholics and Protestants, who

were bitter enemy of each other, to assure the minorities that no injustice will be done with them. Also he said that whatever religion one follows has nothing to do with state, it means that everyone will have total freedom to practice their religion in which state cant interfere only the laws at state level will be Islamic which does not curtail personal freedom.

To put the matter in the coffin here is the extract from 25th January 1948 addressing to the Karachi Bar Association he said,

"Why this feeling of nervousness that the future constitution of Pakistan is going to be in conflict with the Shariat Law. There are people who want to create mischief and make the propaganda that we will scrap the Shariat Law.

Here quaid-e-Azam clearly used the word shariat and this speech is newer than 11th August 1947.

3.

CONTEMPORARY RESEARCH IN GOVERNING METHODS

Another objection which, in fact, is a misconception, is that if we adopt the system of government laid down by the Quran and Sunnah 1400 years ago, we cannot take advantage from the contemporary research in the field of government and political sciences. In contrast to the above mentioned viewpoint, Islam does not put a bar on progressive evolution of the socio-economic and political systems as long as the boundaries defined in the Quran and Sunnah are not transgressed. In fact, Islam does not define its complete system in all its finer details. Rather it provides broad guidelines and boundaries for legislation. Within those boundaries, every community of Muslims is free to chalk out its own course of action and its own governmental framework. Hence, we should be open to consider and evaluate every contemporary thought or proposal in the light of basic tenets of Islam and if found not

repugnant to them, it can be implemented, if approved by the majority of legislators.

4. DIVERSE SCHOOLS OF THOUGHT

A very important issue that is often presented as a great obstacle in the practical implementation of Shariah is regarding the numerous sect or schools of thought among the Muslims. The question is, in view of the diversity of sects prevailing among the Muslims, which school of thought will be given precedence. This problem, although existence of which cannot be denied, is not as complex as it seems. The simple solution is that every citizen shall have the right and freedom to follow his own school of thought regarding the personal laws. But when it comes to the public laws regarding the entire administrative framework of the state, then the school of thought which the majority of the population belongs to, will be given precedence.

5. MINORITY RIGHTS
This issue concerns the status of non-Muslims in an Islamic State. In this regard it should be clear that Non-Muslims will have the same rights as the Muslims concerning the protection of their lives, property, and honor; they will be allowed to propagate their religion (but only within their own communities); they will be able to compete at par with Muslims in the job market; the Islamic State will be responsible for safeguarding their places of worship. Their places of worship will be as sacred in the eyes of state as the Muslims mosques. Despite these rights, however, there are certain matters in which non-Muslims are not treated at par with Muslims. In an Islamic State, non-Muslims cannot take part in the highest level of policy making, neither can they participate in the process of legislation. The topmost priority of an Islamic State, whenever it is established, will be to extend the Islamic Order to other countries. Since non-Muslims do not share this vision with Muslims, they cannot be entrusted to devise, plan,

and execute this policy. Similarly, the legislation in an Islamic State will have to be done within the framework of the Quran and Sunnah, and those who believe neither in the Quran nor in the Sunnah cannot be entrusted to make such laws.

CONCLUSION
From above arguments and statements it is clear that Quaid did not want to make a secular Pakistan but an Islamic Pakistan based on Shariat. Now it is our responsibility to transform Pakistan for what it was achieved and this can be done first of all by being sincere to ourselves and then make the following necessary amendments in the constitution. In this way we will not only fulfill Allama Iqbals and Quaids dream but also fulfill promise to Allah that we will establish HIS DEEN if we get independent state.

A BILL TO FURTHER AMEND THE CONSTITUTION

Whereas Islam has been declared to be the State Religion of Pakistan and it is obligatory for all Muslims to regulate and order their lives in accordance with the injunctions of the Holy Quran and Sunnah. And Whereas in order to achieve the aforesaid objective and goal, it is expedient further to amend the Constitution of Islamic Republic of Pakistan, 1973 (hereinafter referred to as the Constitution). Now therefore, it is hereby enacted as following:1. Short Title and Commencement:(1) This act may be called the Constitution (Eighteenth Amendment) Act, 2005. (2) It shall come into force at once. 2. Addition of the following words in Article 2-A:It will take precedence over all the provisions of the CONSTITUTION.

3. Addition of New Article 2B in the Constitution:After Article 2A, the following new Article 2B shall be added in the Constitution, namely:2(B) (1) All existing laws shall be brought in conformity with the injunctions of Islam as laid down in the Holy Quran and Sunnah and no Law shall be enacted which is repugnant to such injunctions. (2) Nothing contained in any Article of the Constitution shall affect the personal law, religious freedom and customs of non-Muslims. (3) The provisions of this Article shall have effect and shall be operative and self executory. 4. Article 227 of the Constitution with Explanation and clauses (2) and (3) shall be omitted. 5. Amendment of Article 203-B:- In the Constitution in clause C of the Article 203-B, after the words force of law all the words up to the last word and shall be substituted by the following, namely:shall include the Constitution, Muslim personal law and also any law relating to the procedure of any court or tribunal and any fiscal law or any law relating to the levy and collection of taxes and fee or banking insurance practice and procedure. 6. Amendment of Article 203-C:- In the Constitution after clause (3A) of Article 203-C, the following clause (3B) shall be added, namely.(3B) The Ulema judges shall be entitled to the same remuneration, allowances pension and privileges as are admissible to a permanent judge of a High Court. 7. Amendments of Article 203-F :Amendment No. 1 :- In the Constitution, in Article 203-F, sub-clause (b) of clause (3) shall be substituted by the following, namely :Two Ulema shall be appointed by the President as permanent Judges of the Supreme Court from amongst the Ulema judges of the Federal Shariah Court or from out of panel of Ulema to be drawn up by the President in consultation with the Chief Justice. The Ulema judges shall be entitled to the 19 same remuneration, allowances pension and privileges as are admissible to a judge of the Supreme Court.

Amendment No. 2:- In the Constitution, in Article 203-F sub-clause (4) and subclause (6) shall be omitted. 8. In the Constitution Article 230 and Article 231 shall be omitted.

Thus by making the following amendments we can not only fulfill our promise to Allah but also will fulfill the dream of our founders and the meaning of getting Pakistan. May Allah guide us, and enable us to fulfill this uncompleted task so that He may give us the rulers of this earth ( as promised by Allah in Surah Noor ayah:55) ameen!

Allah has promised to those among you who believe and work righteous deeds that He will of a surety grant them in the land inheritance (of power) as He granted it to those before them; that He will establish in authority their religion the one which He has chosen for them; and that He will change (their state) after the fear in which they (lived) to one of security and peace: `They will worship Me (alone) and not associate aught with Me.' If any do reject faith after this they are rebellious and wicked. (al-noor ayah:55)