FPSC Descriptive Tests’ Notes by Aamir Mahar

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 FPSC Descriptive Tests’ Notes by Aamir Mahar
The Salient Features & Amendments of the
The Constitution of 1973 was passed by the National
the Assembly of Pakistan on 10 April 1973. It came
into force the on 14 August 1973. This Constitution,
like the earlier ones, was lengthy and detailed. It
contained 280 Articles divided into twelve parts and
six schedules. It embodied the best possible
arrangement to accommodate all segments of society,
political parties and provinces. The Constitution of
1973 was a result of consensus which is ample
evidence of the fact that this Constitution fulfills the
demands of all.
Although the whole preamble is important but some
relevant parts have been reproduced: “Wherein the
State shall exercise its powers and authority through
the chosen representatives of the people… Wherein
adequate provision shall be made for the minorities
freely to profess and practice their religions and
develop their cultures...”
Although all Articles of the Constitution are
significant, however the Articles which ensures rights
to people are reproduced here:
Article 3. Elimination of Exploitation
Article 8. Laws inconsistent with or in derogation
with fundamental rights to be void
Article 36. Protection of minorities
Article 38. Promotion of social and economic well
being of the people
Following are the salient features:
1) It is a written constitution. It comprises of 280
Articles. It also contains six schedules, which has
been divided into twelve parts.
2) The constitution of Pakistan 1973 is rigid because
amendment procedure is not easy. This
constitution provides that 2/3 majority of votes
of members National Assembly and Senate, and
assent of President of Pakistan are necessary for
its amendment.
3) It is an Islamic constitution. The preamble of the
constitution is based on the objective resolution.
4) It provides for a parliamentary form of
government where the executive authority of the
state vests with the Prime Minister. The
President, according to the Constitution, is at the
apex, representing the unity of the Republic.
5) It provides safeguard against its abrogation and
the person who abrogates the constitution would
suffer the punishment prescribed for High
Treason. The parliament would provide the
punishment.
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Constitution of 1973
6) The President can dissolve the National Assembly.
But after the approval of the Supreme Court.
7) Islamabad is as the federal capital of Pakistan.
8) Urdu is recognized as national language.
9) Independence of Judiciary: Judiciary would join
full supremacy over the other organs of the state.
10) The system of direct and separate electorate is
adopted for the election of members of the NA. A
person is entitled to vote if he’s a citizen of
Pakistan, not less than 18 years. The members of
Senate would be elected by the members of the
provincial assemblies.
11) Bi-Cameral Legislature (creation of Senate): It
declares that there would be two houses of
Parliament -- Senate (the upper house) and the
National Assembly (the lower house). Every
province has equal representation in senate.
12) Fundamental Rights: The judiciary is given power
to enforce the fundamental rights and the courts
were to decide if a law is repugnant to any
provisions of the fundamental rights. But the
article about preventive detention is still there in
the constitution which is against the basic human
rights.
13) It provides the representation of women and
minorities. The constitution reserved 10 seats in
the NA for women with the general seat members
serving as their electoral college.
14) Under the constitution, the Council of Common
Interests (CCI)also came into inception.
Marshal Law imposed by Zia in 1977: Elections were
held on March 7 , 1977. The Pakistan People's Party
won these elections, but was accused of rigging by
their opponents, Pakistan National Alliance. This led
to protests and then to imposition of martial law by
Ziaul-Haq. The act of imposition of martial law was
legalized by the Supreme Court in Nusrat Bhutto Case
under the doctrine of necessity.
The Constitution of 1973 is a living example of what
happens when the Constitutional rights are suspended.
This era witnessed press censorship, violation of basic
rights, military courts, amendments in the Constitution
against its very spirit but at the same time the people,
political forces and civil society stood up against
dictatorship. This is also host to depictions of how the
democratically elected governments were sacrificed at
the altar of Article 58-2(b).
Presidents Order 21 of 1979: General Zia-ul-Haq
established Military Courts to try political workers who
 FPSC Descriptive Tests’ Notes by Aamir Mahar
were struggling for restoration of democracy and rule
of law. The Constitution was amended by him
through the Provisional Constitutional Order (PCO).
Once a Military Court or Tribunal was established no
other court including the High Court was competent
to grant an injunction, make an order or entertain any
proceeding in respect of any matter in the jurisdiction
of Military Court.
The 1977-88 People’s Resistance against Martial
Law: With the takeover of General Zia-ul-Haq; the
country saw its worst nightmare. The Constitution
was amended ridiculously and new laws were
promulgated. These new laws, aimed at legitimizing
the Zia regime, and provided the administration with
far-reaching powers to suppress political activities
and of the voice of the civil society.
Public floggings became a common sight, political
parties, trade unions, student unions, all banned;
those who dared to question Zia's legitimacy or
actions were tortured to death. The Amnesty
International, in its report dated 15th May 1978
expressed that, "We are very concerned at the use of
flogging in Pakistan and are disturbed that this
unusual punishment is also being inflicted on political
prisoners for committing acts which often appear to
be no more than exercise of the right of freedom of
speech and expression guaranteed in the
constitution…”
General elections were postponed indefinitely and
political parties were dissolved. Censorship was
imposed on print and electronic media. Censorship
during Zia's years was direct, concrete and dictatorial.
Poets like Faraz, Jalib and John Elia were among the
critics of Zia's dictatorial regime. They tried to convey
their message to public through poetry, for which
they suffered at the hands of the dictator. Jalib wrote
a poem which earned considerable popularity among
masses. Darkness called light, the hot desert wind
called a morning breeze, how can I write that a
human being is God?” wrote Jalib in his poem “Zulmat
ko Zia — Darkness called light”.
The question asked by the Director in the
Referendum on 19 December, 1984: General
Zia-ul-Haq desired to establish a pseudodemocracy in
Pakistan, with a continuation of him as President
under a civilian setup. Zia took a number of steps in
this direction; the first was the establishment of the
Majlis-i-Shoora. The Majlis-i-Shoora was to take the
place of the National Assembly, but was to operate
without any legislative powers. General Zia's second
step was to ask the public to endorse his rule. This
appeal was in the form of a referendum, which was so
worded that a “Yes” meant that Zia himself would be
further endorsed, even though the referendum did
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not refer to this directly. The Referendum Order 1984
put forward a complex question to the citizens, but in
essence, sought endorsement of the process of
Islamization initiated by General Zia.
Despite the setback of low turnout in the
Referendum, General Zia-ul-Haq called for
party-less elections in 1985. Muhammad Khan
Junejo was appointed as Prime Minister: After
having conducted a referendum in 1984, General Zia
announced elections of the National and Provincial
Assemblies in February 1985. The elections were held
on a non-party basis, which was legalized through an
amendment to the 1973 Constitution. In a nationwide
th speech on 12 January, 1985, General Zia also
announced various other conditions for the elections.
The opposition parties, M. R. D., boycotted the
elections, as their demands for party-based elections
and restoration of the 1973 Constitution were not met.
The Eighth Constitutional Amendment defaced
the Constitution, transformed it from a
parliamentary form to a quasi-presidential form of
government: The Eighth Constitutional Amendment
was passed in 1985 in the absence of the elected
Parliament. It was drafted and later enforced by the
technocratic-military government of General
Zia-ul-Haq. The eighth amendment changed Pakistan's
system of government from a parliamentary democracy
to a semi-presidential system. It strengthened the
authority of the President and also granted additional
powers to dismiss the elected Prime Minister's
government. These powers included the right,
expressed in Article 58-2(b), to dissolve the National
Assembly.
Elected Governments at the altar of Article 58-2(b):
Then Pakistan entered into an era where democracy
was at altar of Article 58 (2) (b). Elections were held in
the country in 1988. Mohtarma Benzir Bhutto led PPP
won by majority. Her government, however, was
dismissed by the then President in 1990. The elections
that followed were won by PML-N with Mohammad
Nawaz Sharif as Prime Minister in 1990. However, he
was also removed from office by the then President
Ghulam Ishaq Khan in 1993. His government was
restored by the Supreme Court. Mohtarma Benazir
Bhutto was re-elected as Prime Minister in October
1993. In November 1996, Bhutto's government was
dismissed by Farooq Laghari.
Removal of Article 58-2(b) through 13
Constitutional Amendment Act, 1997: The 13
Constitutional Amendment was passed by the
Parliament of Pakistan in 1997. It stripped the
President of Pakistan of his discretionary power to
dissolve the National Assembly. The Constitutional
Amendment was supported by both the government
and the opposition. With the enforcing of this
 FPSC Descriptive Tests’ Notes by Aamir Mahar
amendment, Pakistan's system of government was
shifted from a Semi-Presidential system to a
Parliamentary Democratic Republic system.
Muhammad Nawaz Sharif’s Government elected
in 1997 was removed th by Military Coup D’etat
on 12 October, 1999: General elections were held in
Pakistan on 3 February 1997 to elect the National
Assembly of Pakistan and the four provincial
assemblies. Pakistan Muslim League Nawaz got
majority in the National Assembly and Pakistan
People’s Party was the second largest party with 18
seats of the National Assembly. Mohammad Nawaz
Sharif was re-elected as Prime Minister of Pakistan.
Martial Law imposed by Pervez Musharraf on 12
October, 1999: Prime Minister Mohammad Nawaz
Sharif was removed from office as result of a military
coup in 1999 by General Pervez Musharraf. The
martial law was challenged in Supreme Court which
legalized it in Zafar Ali Shah Case under the doctrine
of necessity.
Now, this provides testimony to the resilience of the
people of this country, resilience that is in their very
nature. It narrates the commitment of the political
leadership backed by the people to bring back essence
of the Constitution of 1973. It includes the first ever
smooth transition from one democratically elected
government to another which is the way forward for
democracy to flourish in Pakistan.
The Ballot Paper of the Referendum held by
General Pervez Musharraf: Referendum was held
by General Pervez Musharraf on th 30 April, 2002. He
manipulated his legitimacy in office by misusing the
provision of Referendum. There were no electoral
rolls and anyone could vote by merely showing his
National Identity Card.
General Pervez Musharraf promulgated the Legal
Framework Order (LFO) st on 21 August, 2002:
General Pervez Musharraf promulgated the Legal st
Framework Order (LFO) on 21 August, 2002. It
provided for the general elections of 2002 and the
revival of the 1973 Constitution of Pakistan, and
added numerous amendments to the Constitution.
Mohtarma Benazir Bhutto and Muhammad
Nawaz Sharif signing the Charter of the
Democracy (COD) on 14 May, 2006 in London:
Then came the defining moment in the history of
Pakistan. The Charter of Democracy was signed by
Mohammad Nawaz Sharif and Mohtarma Benazir th
Bhutto on May 14 , 2006 in London. The document
signaled an alliance between two significant political
parties of Pakistan, outlining steps to end the military
rule. It was the first time in the history of Pakistan
that political parties agreed on the grund norm for
consolidation of the democratic process. The COD
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was subsequently endorsed in the All-Parties
Conference.
Lawyers Movement against the dictator: On 9th
March, 2007, Pervez Musharraf suspended Chief
Justice of Pakistan Iftikhar Muhammad Chaudhry and
asked for resignation. The Chief Justice refused to
resign and choose to defend the charges. The civil
society, human rights activists, media, political parties
and especially the lawyers' community came out on
roads to protest against the suspension of the Chief
Justice. In July 2007, the Chief Justice was restored to
office by the Supreme Court of Pakistan. rd However,
on 3 November, 2007 Pervez Musharraf imposed
emergency and sacked the judiciary.
Persident Pervez Musharraf held elections in
February, 2008: General elections were held in
Pakistan on February th 18 , 2008. The voter turnout
was recorded at 44 per cent. The Pakistan People's
Party Parliamentarians won the election. Initially, a
coalition was formed and PML (N) was part of that
coalition. Syed Yousaf Raza Gillani was elected as
Prime Minister of Pakistan and Dr. Fahmida Mirza as
Speaker National Assembly.
Resolutions were passed by the Provincial
Assemblies recommending the impeachment of
President Pervez Musharraf: Right after installation
of a democratic set-up resolutions were passed by the
Provincial Assemblies recommending the
impeachment of President Pervez Musharraf; and a
Parliamentary Committee also worked on an
impeachment document.
Resignation by Pervez Musharraf: After about nine
years of rule, Pervez Musharraf finally resigned as
President of Pakistan. It was considered as a great
victory of democratic forces. It was mounting pressure
of the political parties and civil society before which
Pervez Musharraf could not survive.
Parliamentary Renaissance in 2009: With the
restoration of democracy, the demands of amendments
in Constitution were made by political parties and civil
society. It was stressed that there is need for provincial
autonomy, restoration of parliamentary system,
independent and impartial judiciary, etc. In this regard,
during the government of Pakistan People's Party,
efforts were made by the Parliament of Pakistan to
restore democracy, and a Special Parliamentary
Committee on Constitutional Reforms was constituted.
In the light of Motions by National Assembly and the
Senate, the Committee on Constitutional Reforms
framed its Terms of Reference. It invited suggestions,
proposals and amendments from public at large. Atotal
of 982 recommendations/suggestions were received
from public. Members from various political parties
submitted their proposals. The Private Members Bills
 FPSC Descriptive Tests’ Notes by Aamir Mahar
pending in the Senate were also referred to the
Committee. At the conclusion of proceedings in the
Committee, the Chairman of the Committee
presented its report in the National Assembly of
Pakistan.
President of Pakistan Asif Ali Zardari signing the
18th Amendment Bill, 2010, on 19 April, 2010: The
18th Constitutional Amendment was unanimously
passed by all parties. There was a popular demand of
the whole spectrum of political leadership to repeal
the 17th amendment passed under Musharraf, strike a
balance between the authorities of the Prime Minister
and the President and to provide for provincial
autonomy and lots more.
18th Constitutional Amendment: The 18th
amendment passed in April 2010 was billed as the
most comprehensive reform package after the passage
of the 1973 Constitution. It has undone the impacts of
8th Constitutional Amendment and 17th
Constitutional Amendment. The 18th Constitutional
Amendment has re-defined the shape of the state
through paradigm shift from centralized to a
decentralized federation. This amendment has also
restored the Constitution to its original Parliamentary
form by reversing the amendments made by dictators.
Declaration and continuance of laws etc. Martial
law of 12 October 1999 by General Pervez Musharraf
was validated by the Supreme Court in the Zafar Ali
Shah case and then by parliament through the 17th
Constitutional Amendment by inserting Article
270AA in the Constitution of Pakistan. However, it
was for the first time in the history of Pakistan that
Parliament through the 18th Constitutional
Amendment declared that the acts of Pervez
Musharraf were made “Without Lawful Authority”
and having “No Legal Affect”. The result of this
Amendment is that article 6 would be applicable to
the Martial law of 1999.
The 19th Constitutional Amendment Bill was
assented to by the President on 1st January, 2011. It
deals with judicial appointments etc. The 20th
Constitutional Amendment Bill was assented to by
the President on 28th February, 2012. It relates to
caretaker setup.
General Elections 2013 witnessed the first ever
smooth transition of power between two
democratically elected governments in the
history of Pakistan: In 2013,General elections were
held in Pakistan to elect the members of the 14th
National Assembly and to the four provincial
assemblies of Punjab, Sindh, Balochistan and
Khyber-Pakhtunkhwa. PML (N) won the elections
and Pakistan witnessed first civilian to civilian
transfer of power following the successful completion
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of a five year term by a democratically elected
government.
The 21st Constitutional Amendment Bill was
assented to by the President on 7 January, 2015. It
created Military Courts. This Amendment was passed
to deal with the extraordinary situation and
circumstances which demanded special measures for
speedy trial of offences relating to terrorism, waging of
war or insurrection against Pakistan and prevention of
acts threatening the security of Pakistan.
The 22nd Constitutional Amendment Bill was
assented to by the President on 8 June, 2016. It deals
with eligibility criteria for appointment of the Chief
Election Commissioner (CEC) and members of the
Election Commission of Pakistan (ECP). Previously,
only retired Judges of the Supreme Court or High
Courts were eligible for appointment as Chief Election
Commissioner or Members, respectively. Now, after
this amendment, in addition to retired judges of the
Supreme Court or High Courts, retired senior
bureaucrats will also be eligible for the appointment as
CEC or a member.
Military courts were only temporary and ‘exceptional’,
after the expiration of the 21st Amendment, on March
31st, 2017, parliament enacted the 23rd Amendment
and amendments to the Army Act to renew military
courts’ jurisdiction over civilians. The amendments
were given retrospective effect from Jan 7, 2017, and
were due to lapse two years after their date of
‘commencement’. According to the law ministry, the
expanded jurisdiction of military courts will expire on
March 30, 2019 (even though earlier reports suggested
the amendments will expire on Jan 6, 2019) — two
years after the date of ‘operation’ of the 23rd
Amendment).
On December 19, 2017, the 24th Amendment was
passed, which would let the ECP use the provisional
results for delimitation of electoral constituencies and
and the new delimitations was the first such exercise
after the 2002 elections.
Article 247 of the constitution excluded the Federally
Administered Tribal Areas (Fata) and Provincially
Administered Tribal Areas (Pata) from the
constitutional governance afforded to the rest of
Pakistan. The 25th Amendment Act was passed in
May 2018 to do away with Article 247 and integrate
these parts of Pakistan into the mainstream.
Subsequently, the 26th Amendment Act was passed
in 2019 to increase the membership of representatives
from former Fata areas in parliament.
FPSC Descriptive Tests’ Notes by Aamir Mahar
 FPSC Descriptive Tests’ Notes by Aamir Mahar

Status of Woman in Islam

Adam was the first man, and Eve the first woman
created by God. Thus, from the beginning of time,
man and woman were a pair and companions for
each other: "O mankind! We created you from a
single (pair) of a male and a female..." (49:13) It is a
general belief of the western society that women are
considered inferior to men in Islam. This belief is so
maintained because of their ignorance of what the
Quran and the Traditions state on this matter. As a
matter of fact, Islam is the only system that ensures
equality between the two genders.
The most authentic expression of equality in Islam
is seen, when unlike other faiths, Islam blames
Adam along with Eve for the first sin. They both
gave in to temptation and committed a sin:
"We said: 'O Adam! dwell thou and thy wife in the
garden; and eat of the bountiful things therein as
(where and when) ye will, but approach not this
tree, or ye run into harm and transgression.
Then did Satan make them slip from the (Garden),
and get them out of the state (of felicity) in which
they had been. We said: Get ye down, all (ye people),
with enmity between yourselves. On earth will be
your dwelling-place and your means of livelihood
for a time.'." (2:35,36)
Men and women are regarded equal keeping in view
their different nature and particular disposition. A
woman's rights and responsibilities are equal to
those of a man yet not alike. Their roles are
different yet this does not imply that one is inferior
to the other.
In Islam, both men and women can rise in spiritual
eminence. The greatest honour bestowed on man
by God is Divine Revelation. Along with men,
women have also received the gift of Divine
Revelation. "Behold! The angels said: 'O Mary! Allah
hath chosen three and purified the, chosen the
above the women of all nations'." (3:42) "Behold! We
sent to thy mother, by inspiration, the message:"
(20:38) "So We sent this inspiration to the mother
of Moses..." (28:7)
In Islam, both men and women will be equally
rewarded for their good and righteous deeds in the
present world as well as in the hereafter:
"Whoever works righteousness, man or woman, and
has faith, verily, to him will We give a new life, a life
that is good and pure, and we will bestow on such
their reward according to the best of their actions."
(16:97)
"For Muslim men and women, for believing men
and women, for devout men and women, for true
men and women, for men and women who are
patient and constant, for men and women who
humble themselves, for men and women who give
in charity, for men and women who fast (and deny
themselves), for men and women who guard their
chastity, and for men and women who engage much
in Allah's praise for them has Allah prepared
forgiveness and great reward." (33:35)
A woman being equal to man has along with food,
clothing, and shelter, the right to be educated.
Prophet Muhammad (PBUH) declared that it is
incumbent on every Muslim male and female to
pursue knowledge. It being the touchstone of
civilized society, Islam allows no discrimination in its
attainment. The following is a well known Tradition
of the Prophet that describes the significance of
education for both men and women:
"Anas reported that the Messenger of Allah said,
'Search for knowledge is compulsory upon every
Muslim man and woman'." Both men and women
have a right to inherit from their parents and near
relatives: "From what is left by parents and those
nearest related there is a share for men and a share
for women, whether the property be small or large, a
determinate share." (4:7)
A woman's right of inheritance is protected under
the law. If the deceased wishes to deprive a female
heir by giving her share to another relative, he will be
prohibited to do so under Islamic law. Her right
though protected, her share is half of that of a man.
This is because of the quantum of financial
responsibilities that rest on a man as breadwinner of
the family. Apart from one or two exceptions, a man
has to provide for his family and needy relatives and
has also to make charitable contributions in
accordance with his wealth for the benefit of society
at large. A woman is, on the other hand, provided for
and is financially secure. As a daughter, the father
provides her for; as a wife the husband provides her
for; and as a mother her son is responsible for her
financial security. Due to this security, and absence
of any financial responsibilities, a woman's share in
inheritance is half of that of a man. A woman has
every right to enter contractual agreements, and
participate in affairs of commerce. She has the right
to earn and derive benefit from her earnings: "...To
men is allotted what they earn, and to women what
they earn..." (4:32)
History reveals that women were active participants
in public life along with early Muslims. They were
especially active in times of emergency and war,
nursing the sick and wounded, preparing supplies,
etc. A woman's life, property and honour are sacred
in Islam: "And those who launch a charge against
chaste women, and produce not four witnesses, (to
support their allegation), flog them with eighty

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 FPSC Descriptive Tests’ Notes by Aamir Mahar
stripes; and reject their evidence ever after: for such
men are wicked transgressors..." (24:4)
The penalty imposed on her for an offence
committed is equal to that of a man. Similarly, her
right to compensation in case of suffering harm is
equal to that of a man. Woman are held equally
liable as men regarding offences of both civil and FPSC Descriptive Tests’ Notes by Aamir Mahar
criminal nature. An example is that of theft liable to
hadd. The charge proved, be it man or woman, the
following punishment is inflicted:
"As to the thief, male or female - cut off his or her
hands: a punishment by way of Allah, for their
crime: and Allah is exalted in power." (5:38) Same is
the case in inflicting punishment for adultery:
"The women and the man guilty of adultery or
fornication, flog each of them with a hundred
stripes; let not compassion move you in their case,
in a matter prescribed by Allah, if ye believe in Allah
and the last day: and let a party of the believers
witness this punishment." (24:2)
Women are also entitled to certain privileges, which
have not been granted to the opposite gender. She
is exempted form performing some religious duties,
like praying and keeping fast during menstruation
and in times of confinement. She is under no
obligation to offer Friday prayers in a congregation.
As a mother she is granted more honour: "And We
have enjoined on man (to be good) to his parents: in
travail upon travail did his mother bear him, and in
years twain was his weaning...."
Women of western society had to fight for their
rights, and due recognition was given to them after
a long period of perseverance and active tussle with
the opposite gender. They acquired their rights by
force, unlike Muslim women who acquired their
rights by Divine law.
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members of Muslim society at a time when women
of the West were captives of ignorance and
exploitation. Islam has preserved their separate
identity and distinct qualities that make them equal
but not identical to men. By now it is clear that the
status of woman in Islam is unprecedentedly high
and realistically suitable to her nature. Her rights
and duties are equal to those of man but not
necessarily or absolutely identical with them. If she
is deprived of one thing in some aspect, she is fully
compensated for it with more things in many other
aspects.

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 FPSC Descriptive Tests’ Notes by Aamir Mahar
Economic Challenges for Pakistan
Pakistan is now in its 70th year of rapid economic
growth. The turnaround of its economic fortunes
since the late 1990’s has been heartening and bodes
well for the future. But there are storm clouds that are
gathering and need to be addressed if Pakistan is to
not only maintain its upward momentum but also to
keep pace with the booming Indian economy. Since
independence the economic prospects of Pakistan
have waxed and waned, driven by two fundamental
factors. First has been geopolitics and resultant aid
flows from the United States, and second has been the
quality of economic policies. Three times these two
factors have worked in concert positively, and twice
they have worked negatively. In the 1960’s, 1980’s and
in this decade Pakistan benefited from an alliance
with the United States and from good sound
economic policies. In each period, the economy grew
rapidly, although in the 1980’s and in particular the
1960’s Pakistan had a much smaller economy than it
has today. In the 1970’s and 1990’s Pakistan
experienced economic stagnation as it was neither
seen as very important to the United States nor did it
have good economic management. In the 1970’s we
had the socialist wave of Bhutto in which most of the
economy was nationalized, and in the 1990’s we had a
severe corrupt crony capitalism that left the economy
moribund.
Imran Khan has had a rough go during his first 18
months in office. Pakistan’s economy was in bad
shape when he took over, and dramatic steps had to
be undertaken to correct major imbalances that had
built up over the last 10 years. These painful
adjustments whacked the economy, causing growth
to slow down to 3% and the stock market to plunge,
while leaving the government little room to pursue
development. But we are finally seeing these efforts
start to bear fruit, and Pakistan’s economy is going to
see growth return to a decent rate in 2020. Nawaz
Sharif, the previous Prime Minister, and Ishaq Dar,
his Finance Minister, made a colossal mess of the
economy. They had been gifted a massive
infrastructure investment program by China, known
as CPEC, that has dramatically increased electric
power generation and laid new roads, ports, and other
facilities throughout the country. In addition, worker
remittances from abroad soared in the last decade to
over 20 billion dollars per year. This should have
created a vibrant economic environment with growth
well over 7% per year. But Sharif made a mess of it.
His biggest error was keeping the exchange rate
grossly overvalued. This had the dual detriment of
making Pakistani exports far too expensive to be
competitive, while encouraging a surge of cheap
imports into Pakistan. This had the predictable result
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of a massive trade deficit, with exports staying flat for
several years at 25 billion dollars per year, while
imports surged to almost 60 billion dollars. The 20
billion dollars in remittances covered some of that
imbalance, but by 2018, Pakistan was draining down its
foreign exchange reserves to almost zero to cover the
import bill. A balance of payments crisis developed,
and the only way was to get 6 billion dollars from the
IMF, but in return they demanded the exchange rate
be allowed to move to fair market value. Imran Khan
made the deal with the IMF, and the rupee dropped
from 105 to the dollar to 155 to the dollar. This was
painful and inflationary in the short term, but it has
worked. Exports have risen 30% in rupee terms and are
now rising in dollar terms, while imports have come
down by almost 15 billion dollars per year. The country
is no longer bleeding foreign exchange as the Current
Account moved into surplus in October for the first
time in years. In addition to getting the trade deficit
under control, the budget was also wildly out of
balance, with the government spending far more than
it collected in taxes. This too was fueling inflation,
which had surged to over 10% per year. Khan’s
government has taken steps to cut spending and
increase tax revenues, which needed to be done, but
had the effect of slowing the economy.
Finally, the other main lever governments have to
control inflation is the interest rate. Higher rates slow
down business activity by making borrowing more
expensive. In most advanced economies, interest rates
are set by the Central Bank, such as the Federal
Reserve in the US or the ECB in the Eurozone. Central
banks should normally be kept free from political
interference, as they need to sometimes hand out
harsh medicine that politicians would prefer not to. In
Pakistan, the State Bank controls interest rates, but it
has not been traditionally fully independent. Imran
Khan made the SBP independent in its policy making,
and it has raised interest rates to 13% to control
inflation. This has held back the economy, but
inflation is going to slow in response to this, and once
it does, the SBP will lower rates and economic growth
will go much higher. The stock market trades on what
investors are expecting the future to look like. As such
it turns higher when prospects begin to brighten even
before the average person can see that in the street.
Pakistani stocks have been surging since mid-August,
and they gained 15% in value in November, making the
KSE the best performing stock market for that month
in the world. The market is saying that 2020 will be a
good year for the economy. The Pakistani political
scene remains turbulent. The traditional parties that
have dominated the landscape for decades, the PML-N
led by Nawaz Sharif, and the PPP currently led by
 FPSC Descriptive Tests’ Notes by Aamir Mahar
Benazir Bhutto’s son, remain patronage machines
with long histories of corruption. It is important that
the PTI and Imran Khan be given full five years to
correct the errors of the past and prove they can do a
better job. If Khan does that, he will win reelection in
2023, and Pakistani democracy will become much
more stable.
Pakistan, despite a mixed record of governance since
its founding, has come a long way in 70 years. Its
economy has grown about 5% per year in the last 70,
and its standard of living has risen ten-fold since 1947.
In 2019, 9% of Pakistani households own a car, and
over 50% have a motorcycle, only 1% owned cars 20
years ago. But per capita income is still at about 12%
of the current American living standard. It can reach
that with another 70 years of 5% growth, and it can do
so even faster if it can follow good economic policies
that push growth to 7% or higher per year.
FPSC Descriptive Tests’ Notes by Aamir Mahar
Rising Islamophobia
What really is Islamophobia? According to the Oxford
English Dictionary, Islamophobia is an ‘intense dislike
or fear of Islam.’ In an article in the October 2015 issue
of The Atlantic, Tanya Basu writes that the term was
derived by the French word, ‘Islamophobie.’ It was
first coined by French author Alain Quellien in 1910 to
criticise the behaviour of French colonial
administrators towards their Muslim subjects.
Islamophobia . Thus, it is rooted in racism and it
targets expressions of Muslimness. One of the biggest
examples is the recent incident where a racist white
man beat and stomped on a defenceless Muslim
woman who was 38 weeks pregnant in a cafe in
Sydney, Australia, while shouting anti-Muslim and
Islamophobic slurs at her. Another recent, an
anti-Islam rally was held in Normay and a young
Muslim man stopped an Islamophobe from burning
the Holy Quran.
Twenty years ago, when the Twin Towers in
Manhattan crumbled on a September morning, it
seemed as if Muslim countries were on the defensive.
It was hard to explain away the religious identity of
the attackers entirely or the worldwide networks that
facilitated those who had such destructive ideas. No
easier to answer were the questions about why
followers of one religion appeared to have so much
hatred for the West. Undoubtedly, the answers to
these questions implicated states beyond the Muslim
world but still the latter was on the defensive and not
without reason. However much we denied it (or even
if it was unwarranted), there was some sort of
collective guilt. The next decade was mostly spent in
crisis management — in the Muslim world. From
Indonesia to Saudi Arabia to Pakistan, there were
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attacks from within and in Afghanistan and Iraq, from
outside. In our own home, we spent over a decade
struggling with, confronting and then battling
terrorism — home-grown it may have been but it was
put down at considerable cost, human and material.
Perhaps this internal crisis was one reason the Muslim
states were unable to see the growing Islamophobia in
the West. The stricter visa regimes; the finger printing;
the profiling at airports for security checks; the stories
of Muslims being offloaded from planes and worse —
the signs were there but little was made of them ‘East
of Suez’.
The Islamophobia Observatory at the Organization of
Islamic Cooperation (OIC) defines Islamophobia as ‘an
irrational or very powerful fear or dislike of Islam’. Its
manifestations include prejudice, stereotyping,
hostility, discriminatory treatment, denigration of the
most sacred symbols of Islam and also non-recognition
of Islam and Muslims by the law of the land. The
Runnymede Trust report defines Islamophobia as:
“…unfounded hostility towards Islam. It refers also to
the practical consequences of such hostility in unfair
discrimination against Muslim individuals and
communities, and to the exclusion of Muslims from
mainstream political and social affairs.” Moreover, the
Runnymede Trust identifies eight components of
Islamophobia, which are as follows: Islam is seen as a
monolithic bloc, static and unresponsive to change;
Islam is seen as separate and ‘other’. It does not have
values in common with other cultures, is not affected
by them and does not influence them; Islam is seen as
inferior to the Western culture. It is barbaric, irrational,
primitive and sexist; Muslims are seen as violent,
aggressive, threatening, supportive of terrorism and
engaged in a clash of civilizations; Islam is seen as a
political ideology and is used for political or military
advantage; Muslims’ criticism of the West is rejected;
Hostility towards Islam is used to justify
discriminatory practices towards Muslims and
exclusion of Muslims from mainstream society; and
Anti-Muslim hostility is seen as natural or normal.
Islamophobia, for Electoral Campaigns
The decade is coughing its last, it seems in a
particularly glum mood. Protests rage across India as
Modi’s republic tries to excise citizenship rights from
Muslims. Wars continue to rage in India-held Kashmir,
Syria, portions of Iraq and Afghanistan. Millions are
dying on the shores of the Mediterranean as they try to
reach whichever European nation possible in search of
a better life, and even more are dying in the Sahara
trying to get to the shores where they can undertake
the dangerous voyage. That it is a perilous and
unforgiving world is obvious.
British people has recently delivered and elected the
British Conservative party a huge mandate ensuring
 FPSC Descriptive Tests’ Notes by Aamir Mahar
that Prime Minister Boris Johnson will be the top man
in Britain for the first half of the next decade. Johnson
has made critical remarks comparing Muslim women
who wear burkas to “letter-boxes”. The London
attacks that took place on 7/7 in the first decade of
the millennium and ensuing ones such as that on
London Bridge a couple of years ago, along with the
arrests of hundreds of ‘terror operatives’ of various
affiliations have undoubtedly provided fodder for his
Islamophobic views. Beyond just that, Johnson’s
books — one a novel titled Seventy-two Virgins: A
Comedy of Errors (whose content can be easily
guessed at) and another a historical account of Rome
and his political and historical views (he included a
special section on the “rise of Islamism”) all point to a
man who is deeply anti-Islam. British Muslims are
likely to bear the brunt of this belief that is likely to
be echoed in the policies the Johnson administration,
that now has an absolute majority, will enact.
The Indian election delivered an incontrovertible
majority to Narendra Modi. Just like Mr Johnson’s
hatred evolved in the post 9/11 years, PM Modi has
repeatedly made Indian Muslims the scapegoats on
which to pin every failing. In the years during which
he has been in power, the entire Indian populace
seems to have been whetted into a Nazi-like fervour
bent on excluding and excoriating Muslims. Rising
since the Mumbai attacks, this desire to exclude
Muslims has of late taken the bizarre form of actually
denying citizenship to hundreds of thousands of
Muslims in Assam. Living close to the Bangladesh
border, the poor people often do not have access to
the trove of documents that the government now
demands as “proof” that their forbears and themselves
were born in territorial India. Even as the Modi
government has passed this law, it has also
introduced another which will make it easier for
specifically non-Muslim citizens of adjoining
countries to take refuge in India. The ‘Hindu’ nation,
with over 250 million Muslims, seems to be — under
Modi — determined to use every legal, social, military
and political method to isolate and castigate its
Muslims.
The third election in the world’s transformation will
take place in November next year. On the first
Tuesday in November 2020, Americans will go to vote
and decide whether they want to keep President
Donald Trump for another four years. Mr Trump’s
Islamophobia, his constant referral to Muslims as a
‘problem’ people, his demonising of Muslims at his
regular rallies, not to mention his administration’s
travel ban that continues to bar individuals from
mostly Muslim nations, make clear exactly what his
views are. If elected for another term, a Trump freed
of -concerns over re-election could easily crack down
even harder on American Muslims. Already,
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‘de-naturalisation’ taskforces have been set up to
investigate anyone the administration deems may have
lied on their citizenship applications. A -second term
Trump administration will undoub-tedly deploy these
mechanisms to further -persecute American Muslims.
The sum of the three elections, and the re-election and
election of strong-arm politicians with a history of
hating Muslims, should concern everyone. While small
minorities of Muslims may have caused the terror
attacks in these countries, literally millions of Muslims
from Los Angeles to Delhi are now going to face the
consequences of that hatred, their children mistreated
and discriminated against in the only home countries
that they know.
Media Fanning the Fire of Islamophobia: The
western media is also equally biased towards Muslims.
It has played an instrumental role in shaping the
anti-Muslim minds. The media have consistently been
using value-loaded and inaccurate language to portray
Islam as a dangerous religion rooted in violence and
irrationality. The media portrays Islam as profoundly
different from and a serious threat to the West on the
world stage and Muslims within Britain as different
from and a threat to ‘us’. The Mayor of London,
Kenneth Robert Livingstone, who commissioned the
study, said the findings showed a “hostile and
scaremongering attitude” towards Islam. “Facts are
frequently distorted, exaggerated or oversimplified…
The tone of language is frequently emotive,
immoderate, alarmist.” To prove that media coverage
is having an influence on attitudes, the Report quotes a
U.K. survey, which establishes that “74 percent of
Britons… claimed that they know ‘nothing or next to
nothing about Islam’.” Of these, 64 percent claimed
that their knowledge of Islam and Muslims is gained
through the media. The media in US and Europe is also
dancing to the same tune as played by U.K. Sam Harris
of Washington Times commented that “It is time we
admitted that we are not at war with ‘terrorism’. We
are at war with Islam… The only reason Muslim
fundamentalism is a threat to us is because the
fundamentals of Islam are a threat to us…” Dr. Suad
Joseph and her team of researchers systematically
analyzed news reports in the New York Times, the
Washington Post, and the Wall Street Journal for the
period of 2000-2004. They found, among others, that
the media regularly represents Arab – and
Muslim-Americans as more attached to their country
of origin than to the U.S. The media imply that Arab
and Muslim-Americans are more linked to Muslims in
other countries than to other people in the U.S. and
that Muslims around the world are seen as so devout
that they are on the verge of becoming fanatical.
According to Suad, distorted press coverage “narrates
Arab and Muslim Americans in ways that enable racial
 FPSC Descriptive Tests’ Notes by Aamir Mahar
policing of Arab and Muslim Americans as marginal, Supporting the UN secretary general’s plans to
suspect citizens. develop a system-wide plan of action against
hate speech and crimes; Proposing a
Western Intellectuals Instilling the Hatred The
comprehensive overhaul of the UN
western literati, notably islamophobes, have also put
counter-terrorism listings framework “that goes
their fair share in portraying the negative image of
beyond Al Qaeda to include terrorists all
Islam and Muslims through their writings. Pat
colours”.
Robertson, a Christian evangelist, called Islam a
2) Creating a united front against Islamophobia by
“bloody, brutal type of a religion” and referred to
engaging not just governments but also civil
Muslims, who protested against controversial
societies, religious and community leaders,
cartoons, as “motivated by demonic power.” Charles
academia and the public at large, and
Krauthammer, the American political columnist,
countering ‘alternate facts’ by presenting real
wrote about “an Islamic World united under the
facts and creating support within western
banner of Iranian-style fundamentalism in an
societies.
existential struggle with the infidel West.” Daniel
3) Strengthening collaborative partnerships with
Pipes, Director of the Middle East Forum, warned that
social media platforms to prevent dissemination
“Keeping Islam at bay was Europe’s preoccupation
of anti-Islam content. Time to steadfastly resist
from 1359, when Gallipoli fell to the Turks, until the
all attempts by purveyors of hate to spread their
last occasion in which the Ottoman soldiers stood at
toxic message in any garb or guise.
the gates of Vienna, in 1683. Islam is once more a
4) Strengthening OIC’s own regimes to monitor
preoccupation in the face of the Islamic Revolution.”
and counter anti-Islam, anti-Muslim
Bernard Lewis, Professor Emeritus of Near Eastern
propaganda. It can be done so by scaling up OIC
Studies, Princeton University, cautioned of “the
Observatory Reports to collect data and identify
perhaps irrational but surely historic reaction of an
perpetrators in real time. OIC must then: Spell
ancient rival against our Judeo-Christian heritage, our
out specific corrective and pre-emptive
secular present, and the worldwide expansion of
measures required to be taken; Call out
both.” This, he called, “a clash of civilizations”, a
Individuals, entities and states that consciously
notion popularized by Samuel Huntington, a
and consistently orchestrate hate; Leverage our
Professor at Harvard University, who has set an
collective economic potential to sanction
example of an Islamophobic mindset by clearly
Islamophobes.
articulating his hatred for Islam. Huntington wrote:
5) Institutionalising mechanisms within OIC to
“The underlying problem for the West is not Islamic
report and safeguard rights of Muslim
fundamentalism. It is Islam, different civilisations
minorities. The OIC must publish regular
whose people are convinced of the superiority of their
reports mapping large scale atrocities on
culture and are obsessed with the inferiority of their
Muslims in non-OIC countries and occupant
power…” To encapsulate, the rightly guided Muslims
territories, and sanctioning state-sponsored acts
scholars should come forward with their written and
of terror.
verbal contributions to project the true image of Islam
6) Continuing to root out hate, extremism and
that stands for peace, pluralism and universal
terrorism within our own ranks and in our own
brotherhood and develop a well-knit strategy to
societies. And it should be ensured not to attack
counter the growing Islamophobia across the globe
Islam, we must ensure, in our own interests,
particularly in the west.
that our countries are not used to attack others.
Pakistan’s counter measures on Islamphobia:
Pakistan’s FM Shah Mahmood Qureshi at an On 26th September, 2019, Pakistani PM Imran Khan
emergency meeting of the Organisation of Islamic announced that he would join hands with Turkey
Cooperation (OIC) Council of Foreign Ministers in and Malaysia to launch a new English language
Istanbul on 22nd March 2019 suggested a Islamic television channel. The main objective of the
comprehensive global strategy to tackle rising TV channel will be to confront challenges including
Islamophobia. Pakistan proposed the following Islamophobia faced by the Muslim world.
strategy:
1) Championing strengthening of international “Islamophobia is creating divisions, hijab is
obligations enunciated in existing UNGA and becoming a weapon; a woman can take off clothes
OIC Resolutions on Religious Intolerance. This but she can’t put on more clothes. It started after 9/11
includes calling for a plenary meeting of the and it started because certain western leaders
UNGA to seek, among other things, a equated Islam with terrorism,” -- PM Imran Khan
comprehensive regime outlawing Islamophobia; said while speaking at the 74th United Nations
General Assembly on 27th September 2019.

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 FPSC Descriptive Tests’ Notes by Aamir Mahar
Islamic Concept of Human Rights
Understanding the Western Philosophy of
Human Rights: The evolution of human rights in the
West is often traced back to the Magna Carta of 1215 –
a contract between the Barons and the King of Great
Britain – which allowed the protection of some rights
to the Barons. The British Parliament passed a law in
1355 under which no one could be deprived of his life,
liberty or land without following a prescribed
procedure. The concept of natural rights took several
centuries to evolve until its formulation in the
seventeenth century. John J. Rousseau’s Social
Contract, 1762, sheds ample light on the process and
evolution. The American Declaration of
Independence of July 12, 1776, reflects another
significant effort in this direction. In 1948, after
another two centuries, Europe came up with the idea
of the Universal Declaration of Human Rights under
the aegis of the United Nations. This was perhaps a
natural consequence of the horrors the West
originated and experienced in 1941–42. On December
16, 1966, certain provisions of the Declaration were
incorporated in the international Convention adopted
by the UN General Assembly. The unanimous
agreement of the nations who signed the Declaration
and later endorsed the International Convention,
however, has not resulted in a voluntary observation
of these human rights by many of the players involved
in state terrorism globally. The most recent example
is that of the USA, a leader in state terrorism that is
violating the right to sovereignty of the Iraqi and the
Afghan people. Israel is another example, with 54
years of continuous violation of human rights of the
Palestinians. The right to self-determination of the
Kashmiris is similarly violated repeatedly by India.
The basic issue we need to consider at this point in
history, perhaps, is not what human rights are
allowed, but why – in the presence of one or another
charter, covenant, convention or declaration – such
outrageous violations of human rights keep taking
place. Another crucial issue is how to realize and
implement human rights in the unstable world we
live in today. The first and foremost aspect to
consider, in our view, is the conceptual problem. In
the West, the evolution of human rights has taken
place in the context of rights of the individual as
reflected in general doctrines of individualism and
narcism. The political liberty of the individual was the
focus. With all the philosophical and doctrinal
contributions made towards political liberty in
European thought, however, European nations did
not see any wrong in violating the same rights of
nations in Asia and Africa when they colonized them,
subjugated them and denied them of their political,
cultural and economic rights for centuries. To regain
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their human rights, these nations had to struggle for
prolonged periods. This dichotomy between the rights
of the individual and the rights of a people continued
to be a major problem in many countries even after
their political independence from their colonial
masters. The rise of individualism and focus on rights
of the individual also tacitly helped in building the
capitalistic system. Emphasis on individual liberty also
reduced religion to a “personal matter” and ethics and
morality to cultural relativism. One victim of this
relativism was the institution of the family. Individuals
were allowed to observe conventional ways of married
life or become single parents or even conduct
same-gender marriages. The concept of individual
rights and liberty was regarded as a symbol of
enlightenment and a major achievement of the
post-Christianity secular European mind. A holistic
view of human rights, to a great extent, was yet to be
comprehended.
Understanding the concept of Human Rights in
Islam: The first major contribution of Islam is a
paradigm shift towards human rights. Overcoming the
tension between the Barons and the King on the
“rights” of the former, it offers a holistic view in which
the rights and obligations of human beings over one
another help in forging a social reality reflective of
commitment to and a sense of social responsibility.
The individual, without being marginalized, becomes
part of a whole. The key terms used by the Qur’an and
the Sunnah in this regard are huquq Allah and huquq
al-‘ibad, the rights due towards the Creator and the
Sustainer and the rights of Allah’s servants, i.e., human
beings. Rights, in their conventional Western sense,
are sometimes conferred by the Crown and at others
acquired through some other source of political force.
In the Islamic world view, rights are not subject to any
class struggle or a favors by authorities, but a matter of
one’s own fulfillment. These rights are not determined
in view of the social status or the politics of majority
and minority; nor are they linked to any racial or
gender considerations. The Qur’an and the Sunnah
declare all human beings as the progeny of Adam.
Therefore, all humans, irrespective of their gender and
color, are declared essentially equal.
These rights are founded on seven universal ethics that
are not exclusive to Muslims. The Prophet, according
to the Qur’an, is sent to the whole of humanity
(Kaafatan lin nas). The universal Islamic call for the
unity of mankind (Kanan nasu ummatan wahidah) is
also based on these non-variables. The rights and
obligations of an individual help in the social
construction of reality on the principles of justice and
equity. Man’s social interaction and the evolution of
 FPSC Descriptive Tests’ Notes by Aamir Mahar
society and culture are directly linked, in a gestaltian
manner, with these principles. These principle-based
values are meant to be translated in the socio-political,
economic, cultural and international behavior and
rights of man.
The Seven Global Ethical Principles
The first global ethical principle is the principle of
Unity in life. Coherence and not contradiction and
conflict have to be the objective of life. Contradictions
in one’s personality, family and social life,
professional dealings or international relations are to
be avoided. Realization of a unified personality,
irrespective of color, creed and ethnicity, leads to a
unified vision of life. It liberates a person from double
standards, contradictions and fragmentation in life.
Its realization at the level of the family inculcates
fidelity, mutual trust, honesty, complementarity,
sacrifice and a commonly shared quality in life.
Similarly, application of one and the same criterion in
one’s economic activities results in total quality
management of resources, with the highest standards
of fairness and transparency in transactions. In the
Islamic framework of thought and culture, the term
used for unity in life is tawhid. In its wider generic
connotation, it stands for unity in the cosmos, in
society, and in humankind, as well as in the life of the
individual. The resultant coherence and order is
realized with a clear vision of meaning and purpose of
life and without a conflict between the individual
interest and the collective good. This unitization has
remarkable importance for a Muslim, for it is the core
of religious experience in Islam. The whole edifice of
Islamic teachings – from human behavior to the
functionality of the entire universe – revolves around
and is encompassed by tawhid. Unitization carries an
equal relevance for the non-Muslim as far as the
principles are concerned. Contradictions create
disorder, injustice and violation of human rights,
while unitization in life contributes towards a just
ethical order and realization of dignity and honor for
the individual in a civil society.
The second vital principle, which provides an
axiological basis for human rights in Islam, is the
value of equity, “’adl” or justice. It begins from the
point that a human being must act with justice
towards and cause no harm or danger to his/her own
self. It also requires the observance of justice towards
parents, spouses, children, servants, neighbors, even
strangers who may be in need of help and assistance.
Observance of ’adl or justice as the second pillar of
the Islamic concept of human rights implies fair and
equitable fulfillment of one’s duties and obligations
and not simply demand of certain rights. ’Adl in the
Qur’an is a positive and substantive value. The
purpose of human presence on earth, in the Islamic
world view, is to realize ’adl in individual life, family,
society, economy, polity and culture, or observance of
human rights. Zulm (injustice, oppression and
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violation of human rights) and taghut (rebellion and
excess) in all its forms and shades is to be eliminated
from individual and social life. ‘Adl, therefore, stands
for providing what is one’s right and due. At a personal
level, it is unethical and consequently unlawful to
deprive one’s own self of rights: “Your nafs has a right
on you” (Hadith of the Prophet, peace be upon him).
Similarly unethical conduct towards others, in Islam,
calls for not only an ethical censor but legal
intervention. ’Adl also refers to fair and sincere
observance of human rights even for those one may
not like. The Qur’an reminds its followers: “O you who
believe, be steadfast witnesses for Allah in equity, and
let not hatred of any people deviate you from justice
that you deal not justly. Deal justly that is near to your
duty (taqwa). Observe your duty to Allah. Lo Allah is
informed of what you do…” (al-Ma’idah 5:8). It
elsewhere tells us that absence of ’adl invites Allah’s
displeasure and punishment on people. To benefit and
enjoy justice in society one does not have to be a
Muslim. As a universal ethical value it is to be realized
at individual and collective level irrespective of color,
denomination, culture, or economic and political
status. Social justice, fairness, and equity lead to
creation of an unbiased, honest, open, and reasonably
global human community.
The third global ethical principle on which human
rights in Islam are founded is the value pertaining to
protection of life. Perhaps nowhere has the sanctity of
human life been so emphatically established as in the
Qur’an, which says: “Whosoever killed a human being
for other than manslaughter or corruption into earth,
it shall be as if he had killed all mankind, and whoso
saves the life of one, it shall be as if he had saved the
life of all mankind…” (al-Ma’idah 5:32). Sanctity of life,
in the Qur’anic context, is not particular to any
cultural, religious or ethnic group of people.
Preservation, protection, and promotion of life is a
universal value to be observed at global level.
The fourth global ethical basis for realization of human
rights in Islam is the value of “religious” freedom,
tolerance and pluralism. Religion in its Western
common-sense understanding has often been
interpreted as a pre-scientific thinking reflected in
dogmas, rituals, and ceremonies. In the global family
of world religions, we find different emphasis on
aspects of religious experiences. The contemporary
discussions on religious fundamentalism, nevertheless,
do not draw a line between one and another religious
tradition. Honest and sincere observance of all
religious teachings is generally categorized as religious
fundamentalism in the West. The Islamic approach
towards religious freedom and tolerance is founded on
its concern for plurality. Islam begins with a normative
human rights approach that religious freedom is a
human right. “There is no compulsion in din (the
complete code of life). The right direction is,
henceforth, distinct from error…” (al-Baqarah 2:256).
 FPSC Descriptive Tests’ Notes by Aamir Mahar
While Islam recognizes the right for others to observe
their religion, in a pluralistic world, it also emphasizes
the right of a Muslim to apply the Qur’an and the
Sunnah in everyday life. Islamic teachings are
universal and not bound by space and time. Therefore,
a Muslim, male or female, whether living in a Muslim
or non-Muslim environment, is ethically obliged to
conform to Islamic teachings. These teachings are not
confined to matters of ritual or worship. These are
essentially social ethical teachings involving economic,
political, and cultural rights of mankind. The value of
religious liberty also means that an inter-religious and
intra-religious tolerance, acceptance and recognition
of others (al-Kafirun 109:6) is to be realized through a
civilizational process.
The fifth primary global ethical foundation of human
rights in Islam relates with the dynamic role and value
of the intellect (’aql). ’Aql, as a faculty, stands for
responsible rational conduct confirming the need and
transcendence of wahy (revealed knowledge) as well
as legitimacy of intellect. Many rationalist approaches
uphold ultimacy of reason, but, with all their calls for
rationalism, some lead to skepticism and agnosticism
– denial of knowledge as such. Islam, however, is very
clear about the limits of human knowledge. In Islam,
it is intellect and reason that discover their own
limitations and arrive at the justification for wahy.
The promotion of the intellectual attitude or exercise
of reason in ethical judgments liberates a person from
the grip of skepticism, agnosticism and from the
finitude of experiences. It promotes an environment
of dialogue, understanding, coexistence, cooperation
and interaction. Respect for human rights and for
difference of opinion creates a friendly and conducive
environment for sincere and meaningful realization of
justice and human rights.
The sixth global ethical value relates to preservation
of honor, dignity and lineage of humankind in order
to maintain, secure and sustain the identity of the
members of a society. Islam insists on the human
rights of the child to be identified and known through
his biological relationship and genetic lineage. It even
refers to the sanctity and human right of the gene.
Therefore, it does not permit confusion of a gene
except through the ethical and legal bonds of
marriage. The first family on earth is recognized and
honored by Islam in the person of Adam and Eve.
Last but not the least is the global ethical principle of
sanctity of ownership and property (mal). No human
being is, consequently, allowed to deprive a person of
property in any way. This right to ownership of the
men and women in a society applies equally to the
resources of nations. No one is allowed to deprive
others of their economic independence by imposing a
so-called economic world order.
These seven global, universal and primary ethical
values provide the basis for human rights in Islam.
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Their universal application makes these values
transcend the categories of space and time, as well as
race, religion and ethnicity.
The specific human rights identified by Islam translate
the philosophy of these seven values in tangible human
conduct and behavior (’amal and taqwa). Very briefly,
the basic universal human rights given by the Qur’an
and the Sunnah include the following:
1. Equality of all humans: “And of His signs is
this: He created you of dust and you are now
human beings dispersed everywhere…”
(ar-Rum 30:20); “O mankind Be careful of your
duty to your Lord (Rabb) Who created you from
a single soul and from it created its mate and
from them both has spread abroad a multitude
of men and women. Be careful of your duty
(taqwa) toward Allah in whom you claim (your
rights) of one another…” (An-Nisa 4:1).
2. Right to Life: “And that you slay not the life
which Allah has made sacred, save in the course
of justice. Thus He has commanded of you in
order that you may discern…” (al-An’am 6:151).
“…Whosoever kills a human being for another
than manslaughter or corruption (fasad) in the
earth it shall be as if he had killed all mankind,
and whoso saves life of one it shall be if he had
saved the life of all mankind…” (al-Ma’idah 5:32).
According to a hadith of the Prophet (peace be
upon him): “The greatest sins are to associate
someone with Allah and to kill human beings.”
3. Right to “Religious” freedom: “There is no
compulsion in religion…” (al-Baqarah 2:256);
“Revile not (wala tasubbu) those unto whom
they call (pray) beside Allah…” (al-An’am 6:109).
Also: “For you your religion, for me my way of
life…” (al-Kafirun 109:6).
4. Right to Basic needs: “And in their wealth the
seeker and the deprived has due share…”
(al-Dhriyat 51:19); “Give the Kinsman his due,
and the needy and the wayfarer, and do not
dissipate your wealth extravagantly…” (Bani
Israil 17:26).
5. Right to chastity, dignity and lineage: “And
come not near unto adultery. Lo it is an
abomination an evil way…” (Bani Israil 17:32).
6. Right to sanity and intellectual freedom: “O
you who believe, liquor and gambling and idols
and divining arrows are only infamy of satan’s
handwork, so keep away from them in order
that you may succeed…” (al-Ma’idah 5:90).
7. Right to justice: “And if you judge between
mankind, that you judge justly…” (an-Nisa 4:58).
8. Right to property: “And eat not up your
property among yourselves in vanity…”
(al-Baqarah 2:188).
9. Right to protection of reputation: “O you
who believe, shun much suspicion, for some
 FPSC Descriptive Tests’ Notes by Aamir Mahar
guesswork is a sin, and spy not, neither
backbite one another…” (al-Hujrat 49:12).
10. Right to privacy: “O you who believe enter
not houses other than you own without first
announcing your presence and invoking peace
(salam) upon the folk thereof. That is better for
you that you may be heedful…” (an-Nisa 24:27).
11. Right to enjoin virtue and eradicate
evil: “Those who if we give them power in the
land establish worship (religious freedom) and
pay their due (Zakah) and enjoin good (ma’ruf)
and forbid indecency (munkar)…”
(al-Hajj 22:41).
12. Right to protest: “Allah likes not the
utterance of harsh speech save by one who has
been wronged, Allah is ever Hearer, Knower…”
(an-Nisa 4:148).
13. Right to peace making: “And if two parties of
believers fall to fighting then make peace
between them and if one party of them does
wrong to the other, fight you that which does
wrong till it returns unto the ordinance of
Allah; then, if it return, make peace between
them justly, and act equitably for Allah loves
the equitable…” (al-Hujrat 49:9).
14. Right to conscientious abstention: “It is not
permissible to disobey Allah in obedience to
the order of any human being…”
(Prophet’s Hadith, Musnad of Imam Ahmad).
15. Right to participate in public affairs: “Allah
has promised such of you as believe and do
good deeds that He will surely make them
succeed (liyastakwlifannakum) in the earth
even as He caused those who were before them
to succeed over others …” (an-Nisa 24:55).
16. Right to social and legal equality: “There is
no superiority for an Arab over a non-Arab and
far a non-Arab over an Arab, nor for a white
over a black nor for a black over the white,
except in piety. All mankind is the progeny of
Adam, and Adam was fashioned out of clay…”
(The last Sermon of the Prophet, PBUH).
17. Right to association: “And there may spring
from you a community who invite to
goodness (al-khayr) and enjoin right conduct
(ma’ruf) and forbid indecency (munkar). Such
are they who are successful…”
(Al-i-Imran 3:104).
18. Right to struggle for just social order: “And
the believers, men and women, are protecting
friends one of another, they enjoin the right
and forbid wrong…” (Al-Tawbah 9:71)
19. Right to personal responsibility: “He who
finds the right path does so for himself; and he
who goes astray does so to his own loss; and no
one who carries a burden bears another’s
load…” (Bani Israil 17:15).
20. Right to life for the unborn child: “And that
you slay not your children because of penury.
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We provide for you and for them…”
(Al-An’am 6:151); “Slay not your children, due to
fear of poverty! We shall provide for them and
for you, killing them is certainly a great
wrong…” (Bani Israil 30 – 31).
21. Right to identity for child: “The child belongs
to the marriage-bed and the violator of the
wedlock shall be stoned. And reckoning of their
deeds rests with Allah…
He, who attributes his ancestry to other than his
father or claims his clientship to other than his
master, the curse of Allah is upon him …” (The
Last Sermon of the Prophet, PBUH).
22. Right to rejection of racism and ethnic
discrimination: “Allah says: ‘O people! We
created you from one male and female and
made you into tribes and nations, that you are
known to one another. Verily in the sight of
Allah, the most honored amongst you is the one
who is the most God-conscious.’ ” (The Last
Sermon of the Prophet, peace be upon him).
23. Right to political power: “Allah has promised
such of you as believe and do good works that
He will surely make them succeed (over the
present rulers) in the earth even as He caused
those who were before them to succeed (over
others); and that He will surely establish for
them their din which He hath approved for
them, and will give them in exchange safety
after their fear. They serve Me, and do not
associate anyone with Me. Those who disbelieve
henceforth, they are the miscreants…”
(Al-Nur 24:55).
24. Right to inheritance for both women and
men: “Unto the men (of a family) belongs a
share of that which parents and near kindred
leave, and unto the women a share of that
which parents and near kindred leave, whether
it be little or much – a legal share. And when
kinsfolk and orphans and the needy are present
at the division (of the property), bestow on
them therefrom and speak kindly unto them…”
(an-Nisa 4:7-8).
25. Right to brotherly treatment: “The believers
are but a single brotherhood: So make peace
and reconciliation between your two
(contending) brothers; And fear Allah, that you
may receive mercy…” (Al-Hujurat 49:10).
26. Right to protection of trusts: “Beware that
you go not astray after me and strike one
another’s necks. He who (amongst you) has any
trust with him, he must return it to its owner…”
(The Last Sermon of the Prophet, peace be upon
him).
27. Right to refuse obedience to oppressive
rulers: “But fear Allah and obey me; Do not
follow those who are extravagant; Who make
mischief in the land, and mend not (their
way)…” (Al-Shu’ara 26:150-153).
 FPSC Descriptive Tests’ Notes by Aamir Mahar
Pakistan-US Relations
When Donald Trump became president of America
he announced new Afghan Policy in which he
highlighted his government‘s plan to get the success
in war on terror against terrorists groups in
Afghanistan. He also explained direction of his future
strategy towards Pakistan. American government
insisted on that Pakistan should play effective role
and to support the US efforts to crush the Taliban.
Trump also alleged that Pakistan is providing safe
haven to Afghan Taliban. It is said by policy statement
by US official that it is the right of Pakistan to accept
or reject the American offer. But in case of denial
serious consequences will be faced by Pakistan
President, Vice president and many American officials
in their statements explained the nature of
consequences that it may be cut of economic and
military aid to Pakistan and raised doubt regarding
safety of Pakistan nuclear assets. Pakistan warned by
American officials that Pakistan should destroy the
sanctuaries of terrorists from her territory otherwise
American could unilaterally do this in Afghanistan
adjacent areas with Pakistan. Donald Trump declared
the India as strategic ally in Afghanistan. Trump
revised his previous stance on presence of American
military forces in Afghanistan because he convinced
by his security advisors that hasty withdrawal of
military will damage American interests regionally
and globally. Therefore, Trump announced to deploy
more troops in Afghanistan to support Afghanistan
security forces and government against Taliban with
justification that quick withdrawal will create vacuum
that would be fill by ISIS and al Qaeda. He further
said that US troops will be remained there until
unless their need for it and assured at last victory will
be left for American. He explains that we are not
interested in nation building in Afghanistan instead
our focused will be on to crush the terrorists. This
statement conveyed the message to Taliban that they
should themselves in peace talk otherwise ready to
fight for as long as it require as well American strong
urge regarding rooted out the terrorism. His
statement regarding Pakistan received more
appreciation from Afghan and Indian government. He
charged that Islamabad is busy in supporting the
enemies of US and Afghanistan and stressed Pakistan
to revise its policies regarding terrorists groups. He
declared Pakistan as agents of pandemonium and
criticized one side Pakistan is taking billions of dollars
and other side damaging the American interests
through supporting of terrorists that is unbearable for
US to avoid any harmful consequences. Pakistan
should immediately change her policy. Like his
predecessor Trump government’s policy towards
Pakistan does not revolve around on religious
extremism or terrorism within Pakistan instead
demanded to abolish Haqqani network top of the list.
Because according to US this is backed by Pakistan’s
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security agencies and their attacks in Afghanistan are
planned by his network in Pakistan.
In September 2018, Trump appointed Zalmay
Khalilzad—an Afghan American diplomat who has
served as U.S. ambassador to Afghanistan, Iraq, and
the United Nations—as special representative for
Afghanistan reconciliation. The president charged the
envoy with helping him fulfill a signature election
promise: extricating thousands of U.S. troops from an
18-year-long war that few in Washington believed
could be won. The effort resulted in nine rounds of
direct talks between the United States and the Taliban,
and it raised the prospect that an Islamic movement
notorious for harboring Osama bin Laden and
executing women in public for so-called moral crimes
would regain the political power it lost during the U.S.
invasion. The talks neared their endgame this
September, when Khalilzad announced he had an
agreement in principle with the Taliban: the phased
withdrawal of 14,000 U.S. troops over 16 months in
exchange for a commitment from the Taliban to
prevent terrorists from using Afghan territory for
attacks against the United States. All it needed was the
support of the U.S. president and some arm-twisting to
pressure Afghan President Ashraf Ghani to offer his
grudging endorsement of a power-sharing deal that
would likely weaken his presidency. The pact proved
hugely unpopular with the Afghan government, which
had been largely sidelined in the talks; key U.S.
Republicans, including Sen. Lindsey Graham, a critical
Trump ally; and Trump’s then-National Security
Advisor John Bolton, who felt the Taliban could not be
trusted to hold up their side of the bargain. But Trump,
eager to notch a foreign-policy victory on the eve of an
election year, was on board… until he wasn’t. Trump
initially backed Khalilzad’s plan and made
preparations to invite the Taliban to a signing
ceremony at Camp David on the anniversary of al
Qaeda’s 9/11 attack on New York and Washington, D.C.
But in an abrupt reversal, Trump announced he was
calling off meetings, citing a Taliban attack that
resulted in the death of one U.S. service member and
eleven other people. Less than three months later,
Trump paid an unannounced Thanksgiving visit to
Bagram Air Base in Afghanistan to greet American
soldiers and to open the door to continue talks with
the Taliban. In the meantime, Trump appears to be
planning to announce the withdrawal of 4,000 U.S.
troops, a decision that could signal to the Taliban that
they may be able to wait out a president who has
staked his reelection on bringing U.S. troops home
from the United States’ so-called endless wars.
The Afghanistan Factor: Historically, Pakistan-US
relations– which are as old as Pakistan itself– have
never been consistent. There exist various episodes of
convergence and divergence with regard to the
national interest of the two countries. From being the
‘most allied ally’ of the USA in the 1950s, 1980s and in
 FPSC Descriptive Tests’ Notes by Aamir Mahar
the wake of the September 11 tragedy in 2001, Pakistan
have at times moved to also being a country against
which considerable US pressure has been exerted in
the form of sanctions, threats, blame-game or the
need to “do more,” so it can be said that the relations
of the two countries are not all-weather. Even though
national interest remains a defining feature of Pak-US
ties, one factor that has always been underscored in
the US foreign policy and which no country can deny,
is the geostrategic position of Pakistan. By the late
1970s, Pak-US relations had deteriorated to a
considerable extent, reaching the bottom ebb,
because the USA opposed Pakistan’s nuclear quest
strenuously and was also suspected of being
concerned in the attack on the Holy Kaaba in Makkah.
It was only when the Soviet Union invaded
Afghanistan in 1979, that there was a notable
modification in the US policy towards Asian counties.
The foreign invasion had taken place in Pakistan’s
immediate neighbourhood within the northwest, and
with that Asian country it shares a 2430 km-long
border, referred to as the Durand Line. Because of its
geopolitical position, in such a tense regional
atmosphere, Pakistan was the Asian country whose
support as a frontline state was required for the
United States. Thus Pakistan fought a US-aided war
by acting as a middleman in providing weapons,
training and funds to the Mujahideen, who fought
against the Soviet forces in Afghanistan. Following the
defeat of the USSR in Afghanistan, its ultimate
disintegration, and the end of the Cold War between
the two superpowers, the USA emerged as a sole
superpower in the new international system. It no
longer required Pakistan’s support. But in the wake of
the September 11, 2001 destruction of the Trade Center
twin towers, that a new chapter was initiated in
Pak-US relations. Pakistan became a key US ally in
the War on Terror. In return for its assistance, there
was restoration of military and economic aid for
Pakistan and sanctions that had been imposed against
Pakistan’s possession of nuclear explosive devices
were lifted. From George W. Bush to Barack Obama
and now Donald Trump, the Afghan War has been a
protracted journey for each Asian nation and also the
USA. Participation in the extended Afghan war has
grave short and long term repercussions for Pakistan.
Varied issues in this regard, still beset its political,
strategic, social and economic landscapes.
Additionally, Pak-US relations became a lot of
complicated than ever. The USA has always suspected
Pakistan of providing safe havens to the militants
targeting American soldiers in Afghanistan. To boot,
it maintained pressure on Pakistan to “do more” and
has suspended security help to Pakistan.
The other facet of the coin is that Pakistan has been
systematically registering its security concerns to the
USA over the presence of anti-Pakistan militants on
Afghan soil and has expressed its annoyance with the
USA even though it has taken very little notice of its
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legitimate security issues. During this context, the
trust deficit has remained the underlying facet of
Pak-US ties. Still, peace in Afghanistan remains the
common goal for both Pakistan and the USA. So far,
one fact that has been established is that without
Pakistan, the USA cannot resolve the Afghan problem.
Pakistan was urgently required once the USA decided
to seek a military answer to the Afghan problem and
Pakistan additionally has a crucial role to play within
the Afghan social process, both because it is home to
so many Afghan refugees, and because of its large
Pashtun population. Whether Afghanistan could be a
source of convergence or some extent of divergence in
Pak-US relations is a subject which will be debated
upon and weighed. However, what remains
noteworthy is that the indisputable fact that because of
the Afghan issue, Pakistan has been ready to assume a
vital role for the US government and has become a
vital player within the international arena.
Future of Pakistan-US relations: President Trump’s
remarks calling for the expansion of Indo-US
cooperation in security and other fields at Indian
Prime Minister Narendra Modi’s meeting with the
Indian expatriates at Houston on 22 September was the
latest reminder of the rapidly growing strategic
partnership between the two countries. This
partnership, promoted by four successive American
Presidents, is firmly rooted in the convergence of their
strategic interests and, according to Trump, in their
shared democratic values. India has now become part
and parcel of the American strategy to contain China.
By way of contrast, Pakistan, which used to be
America’s close ally during the Cold War era despite
occasional ups and downs in their relationship, is
gradually losing ground to India in the competition for
influence in and cooperation with the US.
Undoubtedly, Pakistan’s unwillingness to be a party to
American policy of containment of China has been a
major factor for pulling the two countries in different
directions. But this divergence is not the only factor
responsible for the growing estrangement between
them. Misunderstandings between the two countries
on Afghanistan and the issue of terrorism have played
their own role in widening the gulf of mistrust and
alienation between them. Pakistan has also failed to
cultivate methodically American foreign policy and
security establishment, media, academics, and other
opinion makers with a view to conveying to them
effectively its point of view on important bilateral,
regional and global issues. Further, it has not
adequately mobilized Pakistani expatriates in the US
for the promotion of its national interests. Finally,
Pakistan’s slow rate of economic growth, its scientific
and technological backwardness, and its failure to
develop a stable political system on democratic lines
have also had negative repercussions on Pakistan-US
relations. The US blundered into the war in
Afghanistan after 9/11 under the mistaken assumption
 FPSC Descriptive Tests’ Notes by Aamir Mahar
that, after decimating Al Qaeda, it could impose a
government of its choice on Afghanistan on a
long-term basis through military means, that durable
peace and stability could be restored in Afghanistan
while excluding the Afghan Taliban from the
government in Kabul, and that it could re-shape the
conservative and tribal Afghan society in accordance
with its own cultural values. The result of this flawed
Afghanistan policy was an unending American war
with the Afghan Taliban and constant US demands on
Pakistan to do more in fighting the Taliban, who had
taken refuge in its tribal areas, so as to lighten the
burden of fighting on its own forces. Pakistan’s
willingness to oblige the Americans made it the
battleground against terrorism at enormous cost in
blood and treasure. However, Washington, instead of
correcting its Afghanistan policy and appreciating
Pakistan’s support, made Pakistan the scapegoat for
its own policy failures. The net result was growing
misunderstandings, mistrust and strains in
Pakistan-US relations. The US operation in May 2011
to take out Osama bin Laden from Abbottabad, while
keeping Pakistan in the dark, reflected the gulf of
mistrust which separated the two countries. The
strains in bilateral relations finally led to the
termination of US military and economic assistance to
Pakistan. Afghanistan issue remains a source of
tension in Pakistan-US relations despite Pakistan’s
helpful role in the initiation of talks between the
representatives of the US and the Taliban at Doha. It
is a pity that the talks process was cancelled last
month by President Trump before it could lead to a
formal agreement between the two sides. After 9/11,
the US raised the issue of terrorism to the top of its
international agenda. Afghan Taliban, who had
nothing to do with 9/11 terrorist attacks, were branded
by the US as terrorists just because they had given
shelter to Al Qaeda. Pakistan, which had supported
the Taliban in the civil war in Afghanistan in 1990’s,
also became a suspect in the American eyes. New
Delhi took full advantage of the American suspicions
to malign Pakistan for the sake of its own nefarious
designs. Pakistan’s flawed Kashmir policy of the 1990’s
was exploited by India to the hilt to brand Pakistan as
a supporter of terrorism. New Delhi also blamed
Pakistan for the Mumbai terrorist attack and the
American sympathy for the Indian point of view had
the effect of further aggravating Pakistan-US mistrust.
Significantly, at the Houston meeting, President
Trump called for Indo-US cooperation in fighting
“radical Islamic terrorism” to a loud applause from the
audience. On 27 September, US Acting Secretary of
State Alice G. Wells in her opening statement at a
press briefing in New York stated, “Prime Minister
Khan made important public commitments regarding
the need to prevent cross-border terrorism and
sanctuary for terrorist organizations, which if
implemented fully, would provide a strong basis for
(Pakistan-India) dialogue.” These remarks reflected a
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remarkable similarity of the views of India and the US
on the issue of terrorism. Of course, Ms. Wells also
expressed US concern over widespread detentions (by
the Indian authorities) of local leaders and the
restrictions on the residents of Jammu and Kashmir.
There is no denying the fact that PM Imran Khan
during his bilateral visit to the US in July and the more
recent visit to New York to attend the UN General
Assembly did a good job in presenting to his American
interlocutors Pakistan’s point of view on Pakistan-US
relations, Kashmir, growing Hindu bigotry in India
under the Modi-led government, India’s negative
response to Pakistan’s repeated overtures for the
resumption of dialogue to resolve outstanding disputes
and promote peace in South Asia, and other important
regional and global issues. However, while what has
been achieved is commendable, it is not enough.
Essentially, the talks during IK’s visit to Washington
were transactional rather than strategic in nature. We
agreed to assist the US in Afghanistan in return for
limited relief in the economic and military fields
bilaterally and further support from the World Bank
and its allied agencies to overcome Pakistan’s
economic difficulties. The reality is that in the modern
power-driven international political system, it is the
economic, technological and scientific advancement
and strength of a country more than anything else
which determines its relative power and influence in
the comity of nations. Of course, one cannot ignore
political stability and the element of military power in
assessing a country’s national power. Therefore, for
Pakistan’s voice to be heard in Washington and other
capitals, it must emerge as a country enjoying political
stability, a high level of economic, technological and
scientific advancement, and a credible security
deterrent. Mere statements and media campaigns,
important though they are, will not serve our purposes.
In the case of the US, we should also mobilize
Pakistani expatriates in the US and cultivate effectively
American foreign policy and security establishment,
media, academics and other opinion makers to
produce greater impact on American policy makers.
Unfortunately, India is far ahead of us in all of these
areas as even a short visit to the US brings home. It is
worth reiterating, however, that China’s containment
remains the overarching US strategic goal for the
foreseeable future. For this purpose, India rather than
Pakistan is the natural US ally. Therefore, while trying
to promote our national interests in the US as best as
we can, we must remain conscious of both the
potential and the limitations of Pakistan-US relations.
Pakistan should beware of the real Indo-US game plan
which aims at weaning it from its close strategic
cooperation with China as partly reflected by CPEC
and bringing it within the Indo-US orbit. If this game
plan succeeds, Pakistan will be reduced to the status of
an Indian satellite.
FPSC Descriptive Tests’ Notes by Aamir Mahar