which social justice means neither charity nor regimentation. Islamic social justice is based upon fundamental laws and concepts which guarantee to man a life free from want and rich in freedom. It is for this reason, that the principles of democracy, freedom, equality, tolerance and social justice have been further defined by giving to them a meaning which, in our view, is deeper and wider than the usual connotation of these words.
The next clause of the Resolution lays down that Muslims shall be enabled to order their lives in the individual and collective spheres in accord with the teachings and requirements of Islam as set out in the Holy Quran and the Sunna. It is quite obvious that not non-Muslim should have any objection if the Muslims are enabled to order their lives in accordance with the dictates of their religion. You would also notice. Sir, that the State is not to play the part of a neutral observer, wherein the Muslims may be merely free to profess and practice their religion, because such an attitude on the part of the State would be the very negation of the ideals which prompts the demand of Pakistan, and it is these ideals which should be the corner-stone of the State which we want to build. The State will create such conditions as are conducive to the building up of a truly Islamic society, which means that the State will have to play a positive part in this effort. You would remember, Sir, that the Quaid-i-Azam and other leaders of the Muslim League always made unequivocal declarations that the Muslim demand for Pakistan was based upon the fact that the Muslims had a way of life and a code of conduct. They also reiterated the fact that Islam is not merely a relationship between the individual and his God, which should not in any way, affect the working of the State. Indeed, Islam lays down specific directions for social behavior, and seeks to guide society in its attitude towards the problems which confront it from day to day. Islam is not just a matter of private beliefs and conduct. It expects its followers to build up a society for the purpose of good life-as the Greeks would have called it, with this difference, that Islamic “good life" is essentially based upon spiritual values. For the purpose of emphasizing these values and to give them validity, it will be necessary for the State to direct and guide the activities of the Muslims in such a manner as to bring about a new social order based upon the essential principles of Islam, including the principles of democracy, freedom, tolerance and social justice. These I mention merely by way of illustration; because they do not exhaust the teachings of Islam as embodied in the Quran and the Sunna. There can be no Muslim who does not believe that the word of God and the life of the Prophet are the basic sources of his inspiration. In these there is no difference of opinion amongst the Muslims and there is no sect in Islam which does not believe in their validity. Therefore, there should be no misconception in the mind of any sect which may be in a minority in Pakistan about the intentions of the State. The State will seek to create an Islamic society free from dissensions, but this does not mean that it would curb the freedom of any section of the Muslims in the matter of their beliefs. No sect, whether the majority or a minority, will be permitted to dictate to the others and, in their own internal matters and sectional beliefs, all sects shall be given the fullest possible latitude and freedom. Actually we hope that the various sects will act in accordance with the desire of the
