2. Map of British India, of 1909, showing the different religions: Hindus are shown in red, Muslims
are shown in green. The states of Pakistan and Bangladesh were created from parts of the areas
shown in green.
The two-nation theory was the basis for the partition of India in 1947. This theory supported
the proposal that Muslims and non-Muslims should be two separate nations. It is the ideology
that the main identity and unifying aspect of Muslims in the Indian subcontinent is their
religion, rather than their language or ethnicity.[1][2]
The term two-nation theory was first used by Vinayak Damodar Savarkar. Historians including
Rachel McDermott, Leonard A. Gordon, Ainslie Embree, Frances Pritchett and Dennis Dalton
state that Savarkar promoted an anti-Muslim form of Hindu nationalism.[77] Scholar Vinayak
Chaturvedi states that Savarkar was known for his anti-Muslim writings.[78][79]Savarkar saw
Muslims in the Indian police and military to be "potential traitors". He advocated that India
reduce the number of Muslims in the military, police and public service and ban Muslims from
owning or working in munitions factories.[80] Savarkar criticized Gandhi for being concerned
about Indian Muslims.[81] Chaturvedi notes that there was a "shift" in Savakar's views: in his
earlier writings he argued for "Indian independence from British rule", whereas in later writings
he focused on "Hindu independence from Christians and Muslims". In his 1907 Indian War of
Independence, Savarkar includes Muslims as heroes. This was omitted in his later writings; his
1925 Hindu-pad-paatshahi included Hindu heroes but not Muslim ones. In his 1963 Six Glorious
Epochs, Savarkar says Muslims and Christians wanted to "destroy" Hinduism. It was a founding
principle of the Pakistan Movement, and the partition of India in 1947. The ideology that
religion is the main factor in defining the nationality of Indian Muslims was used by Muhammad
Ali Jinnah. He called it 'the awakening of Muslims for the creation of Pakistan'.[3] It is also a
source of inspiration to several Hindu nationalist organizations.[4][5]
Reference of two nation theory
Robin W. Winks, Alaine M. Low (2001). The Oxford history of the British Empire:
Historiography. ISBN 978-0-19-924680-9. At the heart of the two-nation theory was the belief
that the Indian Muslims' identity was defined by religion rather than language or ethnicity ...
Liaquat Ali Khan (1940). Pakistan: The Heart of Asia. Thacker & Co. Ltd. ... There is much in the
Musalmans which, if they wish, can roll them into a nation. But isn't there enough that is
common to both Hindus and Muslims, which if developed, is capable of molding them into one
people? Nobody can deny that there are many modes, manners, rites and customs which are
3. common to both. Nobody can deny that there are rites, customs and usages based on religion
which do divide Hindus and Muslmans. The question is, which of these should be emphasized ...
Conor Cruise O'Brien (August 1998). "Holy War Against India". The Atlantic. Islamand Hinduism
are not religions in the strict sense of the word, but in fact different and distinct social orders,
and it is only a dream that the Hindus and Muslims can ever evolve a common nationality.... To
yoke together two such nations under a single state ... must lead to a growing discontent and
final destruction of any fabric that may be so built up for the government of such a state
Economic and political weekly, Volume 14, Part 3, Sameeksha Trust, 1979, ... the Muslims are
not Indians but foreigners or temporary guests - without any loyalty to the country or its
cultural heritage - and should be driven out of the country ...
M. M. Sankhdher, K. K. Wadhwa (1991), National unity and religious minorities, Gitanjali
Publishing House, ISBN 978-81-85060-36-1, ... In their heart of hearts,the Indian Muslims are
not Indian citizens, are not Indians: they are citizens of the universal Islamic ummah, of Islam..
Constitution of Pakistan
The Constitution of the Islamic Republic of Pakistan (Urdu: ین آئ تان س اک ,)پ also known as the
1973 Constitution, is the supreme law of Pakistan.[1] Drafted by the government of Zulfiqar Ali
Bhutto, with additional assistance from the country's opposition parties, it was approved by the
Parliament on 10 April and ratified on 14 August 1973.[2]
The Constitution is intended to guide Pakistan's law, its political culture, and system. It identifies
the state (its physical existence and its borders), people and their fundamental rights, state's
constitutional law and orders, and also the constitutional structure and establishment of the
institutions and the country's armed forces.[3] The first three chapters establish the rules,
mandate, and separate powers of the three branches of the government: a bicameral
legislature; an executive branch governed by the Prime Minister as chief executive; and an apex
federal judiciary headed by Supreme Court.[3] The Constitution designates the President of
Pakistan as a ceremonial Head of State who is to represent the unity of the state.[4] The first six
articles of the constitution outline the political system as federal parliamentary republic system;
as well as Islam as its state religion.[5] The Constitution also encapsulates provisions stipulating
the legal system's compliance with Islamic injunctions contained in the Quran and Sunnah.[6]
The Parliament cannot make any laws which may be repugnant or contrary to the Constitution,
however the Constitution itself may be amended by a two-thirds majority in both the houses of
the bicameral Parliament, unlike the previous legal documents of 1956 and 1962.[7] It has been
amended over time, and most recent impulses for political upgrades and reforms has been
amended. Although enforced in 1973, Pakistan, however, celebrates the adoption of the
constitution on 23 March—when the first set was promulgated in 1956—each and every year as
Republic Day.[8]
4. Origins and historical background
The Constitution of Pakistan is yet to be framed by the Pakistan Constituent Assembly, I do not
know what the ultimate shape of the constitution is going to be, but I am sure that it will be of a
democratic type, embodying the essential principles of Islam. Today these are as applicable in
actual life as these were 1300 years ago. Islam and its idealism have taught us democracy. It
has taught equality of man, justice and fair play to everybody. We are the inheritors of these
glorious traditions and are fully alive to our responsibilities and obligations as framers of the
future constitution of Pakistan.
Pakistan was founded in 1947 as a Dominion (an independent realm or kingdom) within the
British Commonwealth. The same was true in independent India. During its first few years of
existence the British monarch was also Pakistan's head of state, as is still the case in Canada,
Australia etc. Before writing a constitution, a Constituent Assembly passed the Objectives
Resolution, on the insistence of the ulama and Jamaat-e-Islami, in March 1949 to define the
basic directive principles of the new state and to declare state recognition of the sovereignty of
Allah over the universe. The Objectives Resolution affirmed the role of democracy and
contained religious provisions to enable society to adhere to the teachings of the Quran and
Sunnah. The Objectives Resolution has henceforth been inserted as a preamble into each of
Pakistan's subsequent constitutions.[10]
The country became a republic when its first constitution was approved in 1956 but this was
abrogated in 1958 after a military Coup d'état.[11] Pakistan's second constitution was approved
in 1962. It granted executive power to the president and abolished the office of the prime
minister. It also institutionalised the intervention of military in politics by providing that for twenty
years, the president or the defence minister must be a person who had held a rank not lower
than that of lieutenant-general in the army.[12] The 1962 constitution was suspended in 1969
and abrogated in 1972.[11]
The 1973 constitution was the first in Pakistan to be framed by elected representatives. Unlike
the 1962 constitution it gave Pakistan a parliamentary democracy with executive power
concentrated in the office of the prime minister, and the formal head of state—the president—
limited to acting on the advice of the prime minister.[12]
The Constitution states that all laws are to conform with the injunctions of Islam as laid down in
the Quran and Sunnah.[6] The 1973 Constitution also created certain institutions such as the
Shariat Court and the Council of Islamic Ideology to channel the interpretation and application of
Islam.[13]
After another coup d'état in 1977, the constitution was held in abeyance until it was "restored" in
1985 but with an amendment (the Eighth) shifting power from the parliament and Prime Minister
to the president. Another Amendment (Seventeenth) in 2004 continued this shift, but in 2010,
5. the Eighteenth amendment reduced presidential powers, returning the government to a
parliamentary republic.[citation needed]
![Map of British India, of 1909, showing the different religions: Hindus are shown in red, Muslims
are shown in green. The states of Pakistan and Bangladesh were created from parts of the areas
shown in green.
The two-nation theory was the basis for the partition of India in 1947. This theory supported
the proposal that Muslims and non-Muslims should be two separate nations. It is the ideology
that the main identity and unifying aspect of Muslims in the Indian subcontinent is their
religion, rather than their language or ethnicity.[1][2]
The term two-nation theory was first used by Vinayak Damodar Savarkar. Historians including
Rachel McDermott, Leonard A. Gordon, Ainslie Embree, Frances Pritchett and Dennis Dalton
state that Savarkar promoted an anti-Muslim form of Hindu nationalism.[77] Scholar Vinayak
Chaturvedi states that Savarkar was known for his anti-Muslim writings.[78][79]Savarkar saw
Muslims in the Indian police and military to be "potential traitors". He advocated that India
reduce the number of Muslims in the military, police and public service and ban Muslims from
owning or working in munitions factories.[80] Savarkar criticized Gandhi for being concerned
about Indian Muslims.[81] Chaturvedi notes that there was a "shift" in Savakar's views: in his
earlier writings he argued for "Indian independence from British rule", whereas in later writings
he focused on "Hindu independence from Christians and Muslims". In his 1907 Indian War of
Independence, Savarkar includes Muslims as heroes. This was omitted in his later writings; his
1925 Hindu-pad-paatshahi included Hindu heroes but not Muslim ones. In his 1963 Six Glorious
Epochs, Savarkar says Muslims and Christians wanted to "destroy" Hinduism. It was a founding
principle of the Pakistan Movement, and the partition of India in 1947. The ideology that
religion is the main factor in defining the nationality of Indian Muslims was used by Muhammad
Ali Jinnah. He called it 'the awakening of Muslims for the creation of Pakistan'.[3] It is also a
source of inspiration to several Hindu nationalist organizations.[4][5]
Reference of two nation theory
Robin W. Winks, Alaine M. Low (2001). The Oxford history of the British Empire:
Historiography. ISBN 978-0-19-924680-9. At the heart of the two-nation theory was the belief
that the Indian Muslims' identity was defined by religion rather than language or ethnicity ...
Liaquat Ali Khan (1940). Pakistan: The Heart of Asia. Thacker & Co. Ltd. ... There is much in the
Musalmans which, if they wish, can roll them into a nation. But isn't there enough that is
common to both Hindus and Muslims, which if developed, is capable of molding them into one
people? Nobody can deny that there are many modes, manners, rites and customs which are](data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7)