What I am trying to do

I am making a humble effort to share my researches about the identity of Pakistan in an easy and accessible manner. I believe that this identity is connected with a great current of enlightened thought that exists across cultures, but has been generally ignored by the academia.

The Father of History opened his book with the famous words, “Herodotus of Halicarnassus hereby presents his researches …” In a much humbler capacity than him, I am also presenting my “researches” (the word used by Herodotus in Greek was “histories”).

The purpose of Herodotus in presenting his researches was, in his words, “that the deeds of humankind may not be forgotten by lapse of time, and the great and amazing works of the Greeks as well as the foreigners may remain well-known; and it will especially include how they came in conflict with one another.” I have also spent more than a quarter of a century researching about the deeds of humankind, and the great and amazing works of my people as well as others – including, especially, “how they came in conflict with one another” and, hopefully, how those conflicts can be resolved.

I want to make this website a focal point for a systematic presentation of my findings. It is supplemented by online courses and is expanded further through books written or edited by me.

There are five basic aspects of this task, which I will explain below: the identity  of the Pakistani nation; a universal worldview; the structure of a community; the need to question the conventional wisdom; and the goal.

The identity of the Pakistani nation

The first thing to know is that in the light of what the founder of Pakistan, Quaid-i-Azam Muhammad Ali Jinnah, gave us to understand, the identity of Pakistan can only be defined by two things:

  1. The Indian subcontinent was liberated from foreign rule by its Muslim nation – not by Gandhi or his associates, who actually wanted to keep the British in India contrary to their known claims.

  2. Pakistan is not an end in itself but means for achieving absolute freedom from want and fear, and a society based on Islamic social justice.

The basic evidence to show that this is what Jinnah said is presented in my short book, Jinnah: The Case for Pakistan.

A universal worldview

Secondly, I am trying to make accessible in easy and clear terms, for the first time, the worldview that is supposed to have led to the above-mentioned achievement. It consists of five basic propositions:

  1. a common worldview is shared by Islam and the culture of modern West at least in theory;
  2. the essential nature of human being consists in will, not intellect or understanding;
  3. human being is naturally good;
  4. fear is the primary source of evil;
  5. it is possible to achieve a society free from vice, want and fear – ‘Marghdeen,’ as envisioned by Dr. Sir Muhammad Iqbal (Allama Iqbal), and hence the name of this website.

I presented my initial findings in this regard in 2007, in The Republic of Rumi: a Novel of Reality. They have now been explained in an even simpler manner in Visions Unveiled: the Worldview of Iqbal, expected to be launched on 13 August 2018.

On the authority of Iqbal, we also know that this worldview has been shared by many prominent and respected personalities in other cultures – including Jean-Jacques Rousseau, Johanne Wolfgang von Goethe, Mary Parker Follett and C. R. Das.

The structure of a community

Thirdly, I am trying to show – again, on the authority of Iqbal – that this worldview can be traced back to the Quran. It has been developing subsequently through the three channels that constitute the structure of the Muslim community:

  1. Faith;
  2. Uniform culture, i.e. art and literature equally enjoyed by the high and the low;
  3. Common institutions, i.e. Islamic principles of jurisprudence and the Muslim political theory.

That it is alive in the hearts of the masses, at least in Pakistan, is evident from what I have been describing as the Seven Stages of Pakistan, and have tried to explain in my book, 2017: The Battle for Marghdeenpublished in 2012. I believe that an understanding of these stages can provide us insight into our collective destiny and make us capable of what Follett has called ‘conscious evolution’.

The need to question the conventional wisdom

Fourthly, and unfortunately, it is an unpleasant necessity to show that the academics, intellectuals and scholars not only disagree with this worldview generally, but also they have quite often been dishonest in their handling of this disagreement.

They have misrepresented personalities like Rousseau, Goethe, Iqbal, Das and Jinnah, and have tried to ignore some others like Follett. Societies still revering the memories of these personalities have been prevented not only from knowing about the guidance provided by them but also from seeing that a common current of enlightened thought exists simultaneously in so many cultures, especially Islam and the modern West.

I believe that this is a major problem in our times, preventing the smooth progress of some developing countries and causing conflicts between some nations who could be friends.

The goal

Last but not the least, my aim is not purely intellectual. I want to show that the foundations of an ideal world have already been laid out by some of our most loved ancestors, and now we need to adapt to that ideal so that we may construct further on the existing foundations and achieve the grace and happiness of living in a world free from want and fear.

In practical terms, the starting point for this has to be the resolution adopted in April 1946 by the Muslims of the South Asian subcontinent (the Delhi Resolution of 1946, as we may call it for the sake of convenience).