60 SOCIAL SCIENTIST richment—without violence. From this have come the petty-bourgeois illusions of the special road, a kind of capitalism free from exploitation and plunder. The "anti-capitalism" of the national bourgeoisie is best described as a dislike for and envy of their stronger western rivals, upon whom they were dependent until recently and whose place they would now like to fill. This they cannot do without the support of wide masses, and so the bourgeoisie of the developing countries call for "middle road", meaning the creation of optimal conditions for their national capitalist development. As for the "anti-capitalism" of the extreme feudal reaction (the criticism from the Right), the "new road" means rejection of capitalist development only to preserve the class privileges of the feudal elements; in other words, a return to the past. The Pakistan version of the theory of "middle road" is often designed as Islamic socialism, an idea adopted by Indian Muslims long before 1947. As the national liberation movement gained momentum, the need arose for a prospective economic programme to go along with its political slogans. Naturally, the ideal that appealed most to the people was that of a society free from poverty, unemployment and exploitation. The Islamic nationalists, not unmindful of the popularity of the idea of socialism, painted a picture of the future in which they drew an image very familiar to Muslims, the traditional Islamic welfare ^te. The victory of the October Revolution in Russia was enthusiastically received by the foremost Muslim intellectuals. The bourgeoisie who had played a progressive role in leading the national liberation movement, reacted sympathetically to the ideas of Russian Revolution, and the middle strata even more so. Muham. mad Iqbal was one of the first to hail the developments in Russia as the beginning of a new era. In his famous poem Hidjra-e-Rah he urged the working people of the world to wake up and throw off their chains: Arise! A new way of life has appeared Your day is coming in the East and West. Iqbal knew the October Revolution as the natural outcome of the course of history. He said that the worker bent his bare back all his life so that the capitalist might dress in silk; the pearl necklace worn by the capitalists wife was made of the tears of the worker's wife and child; the ulama and government servants only fattened on the workers' blood. This. he protested, could not be