This is how rudimentary ideas and concepts get metamorphosed into bedrock principles for a presentable and feasible schema and scheme. This is the philosophical background of what Dr. Manmohan Singh, the Indian Premier, propounded in a seminar while dilating on the topic “Global Denuclearization: From Conception to Reality” in New Delhi on April 2, 2014. He, with his characteristic dialectics and futuristic jargon, presented the no-first-use doctrine as a cornerstone of global convention for denuclearization. This doctrine can serve the purpose of a safety valve in the global arsenal of nuclear powers. So this is the welcome transition from pedantic subjectivity to altruistic objectivity. And this is what realistic doctrinism demands.
Pakistan, as a prestigious democratic nuclear power, should recognize the valuable role of those Pakistani doctrinists who want to see their beloved country thriving and prospering as a progressive nation while keeping its ideological moorings intact. That is how Pakistan, as an enviable democracy, can sideline the doctrinaires whose doctrinairism is a bane not a boon. Emotional subjectivity and egocentricity, which often smacks of neuroticism, can render the situation in Pakistan complicated, complexly confounded and flummoxed. Sentimentalism and emotionalism in the outpourings of democratic demagogues can be a part of democratic peripateticism; however, it hampers and thwarts a breakthrough in the political process which is focused on the endeavour to facilitate an honourable settlement of an ostensible complex issue.
Islamic Republic of Pakistan can− through emphasis on intellectualism, altruistic objectivity and empiricism, technophilic research, nonconformism and eclecticism in religious discourse, monotheistic compassion and brotherhood− achieve the position of prominence and distinction in the comity of nations. This is what Allama Iqbal and Quaid-e-Azam Jinnah Sahib, as coeval and coequal luminaries of Pakistan movement, had visualized, aspired and ardently longed for. So prioritize introspection and soul-searching in moments of solitude and seclusion. Let Sufism be allowed to supersede sophism and solipsistic cathexis in the movements of political assertion in warrior nation Pakistan which is literally stereotyping and prototyping the role of Usmania empire of Turkey. A reference of pride indeed.
Pakistan, at the time of its emergence in 1947 as a sovereign country, presented a shabby and grotesque unenviable look for want of adequate furniture and paper in the offices of its central secretariat. However, the courageous and resolute nation, through sustained efforts of self-assertion, succeeded in steering itself through the ocean of turbulence and implosion within and aggression from outside. Today Pakistan is a nuclear power having parity with India in power and potential. Pakistan army could not play a decisive role in Kashmir in 1947 because it had been obliged to play second fiddle in the state system where senior British army officers were calling the shots and ruling the roost. So Pakistan army, with the passage of time, graduated in professional expertise to the extent that it found it quite expedient to maintain its individuality as an autonomous institution wedded to the cause of Pakistan movement. Pakistan army, on the conventional and unconventional fronts, fought eight wars. Pakistani generals, viz Gen. Ayub Khan, Gen. Zia-ul-Haq and Gen. Parvez Musharraf− while ascending the throne through bloodless coup− created history of militant altruistic objectivity. And Pakistani nation recognized the role of Pak army as an altruistic force worried about the safety of civilians and security of Pakistan.
Discipline of Pak army as highly indoctrinated ideological force is irrefragably enviable and hence commendable too. This is something that Egyptian and Syrian army should vie with. Doctrine of parallelism has guaranteed the independence of initiative of Pak army with its unflinching faith in humanism and altruism. So an average Pakistani citizen takes pride in identifying himself with Pak army− the fortress of ideological commitment.
Gen. Parvez Musharraf’s objectivity and rationalism coaxed and cajoled him to take Nawaz Sharif, the Pak Premier, into confidence when he embarked upon Kargil adventure in May 1999. His book “In the Line of Fire” reads on page 136: “The Kargil episode created the biggest divide between the Prime Minister and myself. We had both wanted to put Kashmir firmly on the world’s radar screen, politically as well as militarily. The Kargil initiative succeeded in doing so. Yet when the external political pressure forced Nawaz Sharif to vacate the liberated area, he broke down. Rather than deriving strength through national solidarity, he blamed the army and tried to make himself look clean. He thought he would be more secure if he denied any knowledge of the Kargil Operation.”
Party-centric objectivity of democratic demagogues yields results and dividends in the form of party majority and stable government. Nevertheless, for successful governance it is incumbent on the democratic ruler to prioritize inclusive and altruistic political approach so that all the sections of civil society feel contended and motivated to express gratitude. The prevalent intractably and obstinately inflexible attitude of the people who are at the helm of affairs in Pakistan will inevitably invite reprisal and wrath.
Better avoid brinkmanship and brash administrative assertion to pre-empt future unwholesome unpredictability. Pakistan is already beset by worries and multifaceted anxiety. Policy of political vendetta will recoil to the astonishment of the authors of this subjective demeanour. Can’t you display the magnanimity which Prophet Muhammad (Salallah ala’hi wassalam) displayed when he conquered Makka? Remember that Pak situation is indispensably linked with the resistance movement of Kashmir. We cannot afford to be oblivious of it.
Author is is Chief-Patron JK Mahaz-e-Azadi Srinagar, Kashmir. Email: firstname.lastname@example.org