The Islamic Republic of Pakistan enjoys special association with the first Islamic state of Madina as both have been founded on the basis of Islam – the religion of nature. Islam as a religion provides for welfare of humanity in this world as well as in life hereafter as we have been exhorted in the Holy Book to seek:-

Our Lord! Give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.⁽¹⁾

Meesaq e Madina (Madina Charter) is considered as first major initiative towards establishing Muslim state defining rights and obligations of the citizens as well as role of the state. Quaid e Azam’s 11 August 1947 speech is also considered as outline of his vision for Pakistan. On the eve of 137th birthday of the founder of Pakistan, Quaid’s famous speech is being compared with the Madina Charter to highlight how Quaid envisaged Pakistan to be an Islamic welfare state granting rights and protections to its citizens that were enshrined in Madina Charter for subjects of the state founded by the Holy Prophet (SAW).

Why the state of Madina was established? Or amidst what circumstances was it established? This is a separate subject. However, to have an idea about its background, it must be known that Yathrib (Madina Munawara) was inhabited by different tribes and the bigger tribes amongst them Aus and Khazraj were idol worshippers. Banu Nudhair, Banu Quraidha and Banu Qainuqa belonged to Judaism. The Christians also lived there but they were a minority. Apart from these big tribes, there were smaller too. Every tribe had its own small place. According to Syed Abul Aala Modoodi, Jews lived in this area before Aus and Khazraj came here. In the beginning, Jews did not let Aus and Khazraj thrive but eventually with the help of Syrian troops, Aus and Khazraj were successful in gaining power. Consequently, Banu Nudhair and Banu Quraidha were compelled to leave this place and live on the outskirts of the city. Since the third Jewish tribe had rivalry against both these tribes, it continued to live inside the city. However, it had to seek asylum from Khazraj tribe. Likewise Banu Nudhair and Banu Quraidha sought asylum from Aus so that they could live in peace in the suburbs of the city.⁽²⁾

Thus Aus and Khazraj attained a distinctive position in Yathrib but the Jews, through their conspiracies didn’t let these two unite as the Jews had vested interests in their disunity. Eventually, a few years before the migration (Hijra) these two tribes fought a bloody war at the place Buaath wherein Jewish allies of both the tribes also participated. Each tribe suffered heavy losses of life and property. In the modern parlance, it can be described as “great tribal war”, which fractured standing of both sides. Resultantly, the peace loving segments gained prominence in the society. This war also left deep imprints on the Islamic society found in Yathrib as Dr. Hameedullah has also written:

“Before migration when some people of Aus and Khazraj tribes embraced Islam, the clash arose regarding leading (imam) the prayer because if the Imam was from Khazraj tribe, the Ausi Muslims would refuse to pray behind him as there was a dispute between both the tribes. That’s why it was required to send an Imam from Makkah so that both Aus and Khazraj could follow him in prayers.”⁽³⁾

In this context, there is another incident related to Hazrat Sa’d Bin Muaz (R.A), who was a staunch believer and an active worker in Madina. He belonged to Khazraj. When the Holy Prophet (SAW) migrated from Makkah to Quba, Hazrat Sa’d secretly disguised himself to go there at night to see the Prophet (SAW) as this area (Quba) belonged to Aus. When the Holy Prophet (SAW) asked the elders of Aus tribe to grant refuge to Hazrat Sa’d, they hesitated and replied that they could do so to obey the prophet (SAW), else they themselves were not willing to offer the refuge to Hazrat Sa’d . This underscores the magnitude of tribal prejudice, faced by our Prophet Syedna Muhammad (SAW). Amidst these circumstances Prophet Muhammad (SAW) reached Yathrib and established an Islamic state there. The first and foremost thing that he (SAW) did was to forge Aus, Khazraj and the migrants from Makkah into one community. Another factor must be heeded i.e. the population of Yathrib and its surrounding was around 10,000. When Prophet Muhammad (SAW) made all the tribes accept his supremacy, the number of Muslim migrant and native companions (Ansar) of Syedna Muhammad (SAW) was only around 400 persons. It is a great example of profound political vision and acumen of Syedna Muhammad (SAW) that superiority of such a (small) minority was established so peacefully. Thirteen hundred years later the same vision served as an ideal for Quaid e Azam Muhammad Ali Jinnah and the Muslim minority of Subcontinent during their struggle for independence. Situation of prejudices in the Sub-Continent was no different than Yathrib as hinted by Quaid e Azam in these words:-

“As regards Muslims you have Pathans Punjabis, Shias, Sunnis and so on, and among the Hindus you have Brahmins, Vashnavas, Khatris, also Bengalis, Madrasis and so on. Indeed if you ask me, this has been the biggest hindrance in the way of our independence else we would have been free quite long ago.”⁽⁴⁾

The Muslims of Subcontinent also established the platform of Muslim League to forge unity in their ranks and to become one unit. From this platform struggle for creation of Pakistan started. Just the attainment of a country was not the ultimate goal of Muslims; rather it was a step towards the sublime mission which was initiated by Prophet Muhammad (SAW) in Treat of Madina (Meesaq –e Madina). Quaid e Azam also pointed towards that in these words:

“The establishment of Pakistan for which we have been striving for the last ten years is, by the grace of Allah, an established fact today, but the creation of a State of our own was means to an end and not the end in itself. The idea was that we should have a State in which we could live and breathe as free men and which we could develop according to our own desires and culture and where principles of Islamic social justice could find free play.”⁽⁵⁾

On August 11, 1947, while addressing the first Constitutional Assembly of Pakistan, he has mentioned only about the social principles of Islam. Let’s keep in view the important points of Quaid e Azam’s address and then try to ascertain on the criterion of Madina Charter as which aspect of his speech doesn’t bear any relevance to (the precedence of) Madina Charter, or doesn’t correspond with what Syedna Muhammad (SAW) had stated or is not in conformity with the traditions of Islam. We will try to sort out the basis of the propagation made by the secular minded people to prove that Quaid e Azam wanted a secular form of government in Pakistan, which should be absolutely free of religion.

After expressing thanks, he stated,

“The Constituent Assembly has got two main functions to perform. The first is the very onerous and responsible task of framing our future constitution of Pakistan and the second of functioning as a full and complete Sovereign body as the Federal Legislature of Pakistan. We have to do the best we can in adopting a provisional constitution for the Federal Legislature of Pakistan.…..Dealing with our first function in this Assembly, I cannot make any well-considered pronouncement at this moment, but I shall say a few things as they occur to me.”

1. Law and Order

2. Dos and Don’ts

3. Justice and Nepotism

4. The System of Public Welfare

5. Equal Rights and Duties and Incentives

6. Unity and Integrity

7. The System of Republic and Religious Freedom

Now those factions who think that Quaid e Azam had no religion or who desire to make Pakistan a secular country, must ponder if there is anything that Quaid e Azam has stated in his address to the constitutional assembly that is not in conformity with Islam of Madina Charter. Didn’t Madina Charter make the provision of peace for everyone? Is Madina Charter devoid of Dos/Don’ts? Does Madina Charter promote cruelty and partiality? Is Madina Charter devoid of any spirit of human welfare? Does Madina Charter encourage ethnic and sectarian biases? Did the first ever established Muslim State under the premise of Madina Charter decline to give religious liberty to any one or deny anyone participation in state affairs? And if the answer to all this is in affirmative, then decide yourself that what kind of system Quaid e Azam had desired for Pakistan.

In his last address, to assert his point Quaid e Azam has referred to England and not Madina Charter but this should not lead us to a misconception that either he ignored Madina Charter or he was unaware of it. Three days after this address, while addressing the constitutional Assembly of Pakistan, on 14th August, 1947, in Karachi, he stated:

“I wish to emphasize that we appreciate the spirit in which those in the Government service at present and in the Armed Forces and others have so willingly and ungrudgingly volunteered themselves provisionally to serve Pakistan. As servants of Pakistan we shall make them happy and they will be treated equally with our nationals. The tolerance and goodwill that great Emperor Akbar showed to all the non-Muslim is not of recent origin. It dates back thirteen centuries ago when our Prophet (SAW) not only by words but by deeds treated the Jews and Christians, after he had conquered them, with the utmost tolerance and regard and respect for their faith and beliefs. The whole history of Muslims, wherever they ruled, is replete with those humane and great principles which should be followed and practiced.”⁽⁷⁾

I think, by commemorating Madina Charter on the great occasion of 14th August and inauguration of Pakistan’s Constitutional Assembly, he has made it immortal. The true love for Allah, the Holy Prophet (SAW), the Holy Quran and Quaid e Azam (R.A) demands from us that while celebrating 14th August, our Independence Day, we should also celebrate it as a day to refresh our allegiance to Madina Charter because Madina Charter is the basic constitution of an Islamic state and also Quaid e Azam’s first address to the constitutional Assembly. A close study, analysis and resemblance between the both make it evident that it’s not only the fundamental constitution of a state but a distinctive progress in the history of civilization on international level. In the light of the principles laid out in this charter, besides founding an ideal Islamic state, the world can also be turned into an abode of peace, mutual regard and welfare. The current society, being nurtured on the principles of empirical and experimental sciences, must make an experimental observation of this charter (Madina charter). And for this Pakistan is the most suited laboratory.

I will also conclude with the saying of Quaid e Azam:

“They fail to see that a group of people, who deliberately want to make mischief, is involved in propaganda, that the foundation of Pakistan will not be laid on the principles of Islam (meaning thereby that the constitution of Pakistan will be secular). Today, also the principles of Islam are applicable to life in the same way as they were thirteen hundred years ago…. Let us make this, (the constitution of Pakistan). We will make it and show it to the whole world.”⁽⁸⁾

According to Madina Charter, Pakistan’s governing system is a message of Islam, not merely verbal but demonstrate able, for international. And that is an obligation for every Pakistani who is a believer. The Muslims of Pakistan only need awakening of spiritual insight and awareness of the spirit of Islam.

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