Quaid-e-Azam's speech before the Constituent Assembly in the context of Two Nation Theory

The Quaid-i-Azam Muhammad Ali Jinnah during his first address to the Constituent Assembly of Pakistan on 11th August, 1947 said:

“We are all citizens and equal citizens of one state….Now I think we should keep that in front of us as our ideal, and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.”1

Those who do not have full grasp of the Two-Nation Theory are often misled by the phrase used by the Quaid when he said, “Hindus would cease to be Hindus and Muslims would cease to be Muslims.” They wrongly infer from these words that the Quaid’s vision of Pakistan was that of a secular state in which religion would have no role to play. In this way they mistakenly by wish to hoodwink the people that with the creation of Pakistan the Quaid had given up his affiliation with the Ideology of Islam which he so vehemently asserted before the creation of Pakistan. This mistaken view has already witnessed dangerous interpretations. Therefore, it is not surprising when people of much high caliber as Mr. Justice Mohammad Munir, the former Chief Justice of Pakistan, in his book from Jinnah to Zia while referring to the said speech of the Quaid has observed:

“The pattern of Government which the Quaid-i-Azam had in mind was a secular democratic government.”2

The pre-political phase of the Two-Nation Theory should not be confused with its post-political era. Evidentially, before the creation of an Islamic State, the Muslims and the non-Muslims are two different and distinct nations. The Muslims, in every respect, are a nation, irrespective and independent of geographical boundaries and racial or linguistic bonds. Their religion governs them in every walk of life. In their socio-economic solidarity they have not to be dependent on the state legislation. State legislation is just transcendence of the comprehensive and complete code of life laid down by the Holy Quran and the Holy Sunnah of the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam).

Islam provides intellectual foundation for the institutional organization of mankind; whereas territorial nationalism based on geographic, linguistic and racial affinities lead to spiritual paralysis and material superiorities of colour, language, territory, tribe and heritage. Territorial nationalism makes impossible the universal brotherhood of mankind. The motto of Muslim Nationhood in the expression of the Unity of God (Taied-e-Ilahi) in thought and action in accordance with the Will of God. Despite everything else the word country (watan) as a term of Geography is not contrary to Islam. Love of Motherland is a natural sentiment. But when the word country is used as a concept of Political Science, it comes into conflict with Islam, for Islam is itself a comprehensive principle of institutional organization.

Our National Purpose

"What we must look for is, first, religious and moral principles; secondly gentlemanly conduct; thirdly intellectual ability.” Thomas Arnold


The national resilience of the Pakistani people is to be judged by the degree of their consciousness and commitment to guard their values, traditions and honour called the ‘national purpose’, or the raison d’être, as the French call it. National purpose is sacrosanct and sublime. Quaid-i-Azam first of all preferred to affirm his own faith, belief and commitment to the cause of Pakistan.


On October 22, 1939, while addressing All-India Muslim Council, he said:
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“I have seen enough in my life, experienced the pleasures of wealth, fame and life of repose and comfort. Now I have one single ambition, to see Muslims gaining freedom and rise to the pinnacle of glory. It is my very ultimate wish that when I die, my conscience and my Allah may testify that, Jinnah never betrayed Islam and that he relentlessly struggled for the freedom of Muslims, to forge institutional discipline among them and strengthen their resolve. I do not wish to get acclamation or reward from you. I only nourish the desire that, my heart, my faith and my conscience, all bear testimony till my death that Jinnah, ‘you contributed your share for the resistance against Islam and my Allah proclaim that “Jinnah you were a born Muslim, lived as such and died, quite steadfastly, holding the banner of Islam against the evil forces.”

Socio-Economic Objectives as Visualised by Quaid-e-Azam

By Mahmud Ali

 Prior to launching of the Pakistan Movement in the South Asian Subcontinent, the economic conditions of the Muslims, in general, were precarious. For this both the British and the Hindu Bania had joined hands after the fall of Mughal Rule in India. Muslim League objective, therefore, was aimed at economic emancipation of the Muslims, both from the British Imperial exploitation as well as from the Hindu money lenders.

The idea behind a separate Muslim state was that, in such a state it would be possible for the incoming people’s government, to adopt and implement an economic system, based on the principles of Islamic Shariat, which prevent concentration of wealth into few hands, and thus ensure equitable distribution of the resources to the generality of the people, thereby paving the way for affluence and eradication of poverty and exploitation of man by man.

Unfortunately the continuation of the impact of the Pakistan Movement came to a dead stop after the sad demise of the father of the nation, Quaid-i-Azam Mohammad Ali Jinnah, who had assimilated the idea into himself and projected it to the extent of founding a Muslim state which would provide the ground for the ultimate realization of the noble objective.

But the question remains, why it had been so? The answer is not far to seek: The elements of exploitation including the outgoing imperial blood-suckers, became super-active finding the field bereft with the power of resistance. The power of dynamic leadership was gone, and the masses, bereft of it, became totally powerless.

Here, we are reminded of the past, through centuries, as to how the elements of exploitation spread their world-wide tentacles of exploitation, blood-sucking of the people all over the globe, including the land which comprises PAKISTAN.

Quaid's Concept Of Pakistan

Quaid-i-Azam Muhammad Ali Jinnah was one of the greatest leaders of the modern age, who not only led his people to independence but founded a separate homeland for them, where they could mould their lives in accordance with the teachings of the Holy Quran and traditions of Islam and cultivate their culture and civilization. This was a far greater achievement of the Quaid than any other national liberation leader. Other leaders struggled for independence within states already in existence. This he achieved almost single-handedly and constitutionally, and in the teeth of stiff opposition.

Prof. Stanly Wolpert has rightly said about the Quaid that “Few individuals significantly alter the course of history. Fewer still modify the map of the world. Hardly anyone can be credited with creating a nation-state. Muhammad Ali Jinnah did all three”.

Pakistan’s emergence was not just the emergence of a new state, but it was created on the basis of Islamic ideology. If Pakistan had not been created, the Muslims would have been under the militant Hindu majority in united India and lost in the Hindu majority.1

The only objective of the Pakistan movement was not to separate some provinces to save them from Hindu domination. Had it been so the Muslims of the minority provinces would never have taken the active part they did in the freedom movement. The Muslims of the minority provinces knew that if Pakistan was created they would stand to gain nothing. Indeed might lose everything. Infact, the Muslims of South Asia believed that they were not fighting for a territory only, but for the preservation of their culture and civilization, language and literature and Islamic way of life.

The Quaid-i-Azam at first devotedly worked for the cause of Hindu-Muslim unity and spent most of energies and efforts towards its attainment. His efforts were appreciated and Mr. Jinnah was acknowledged by the Hindus themselves. But the conditions soon led the Muslims of the subcontinent to change their outlook and adopt a different course.

The awareness of a separate Muslim nationhood in the subcontinent can be traced back to a millennium when it was noticed for the first time by Alberuni, who visited India in the 9th century and wrote in his famous work Kitab-al-Hind as under:

For the reader must always bear in mind that the Hindus entirely differ from us in every respect, many a subject appearing intricate and obscure which would be perfectly clear if there were more connection between us. The barriers which separate Muslims and Hindus rest on different causes. First, they differ from us in everything which other nations have in common. And here we first mention the language, although the difference of language also exists between other nations.2

He further said:

Many Hindu customs differ from those of our country and of our time to such a degree as to appear to us simply monstrous. One might almost think they had intentionally changed them into the opposite, for our customs do not resemble theirs, but are the very reverse; and if ever a custom of theirs resembles one of ours, it has certainly just the opposite meaning.3

Quaid-e-Azam and the Sikhs

Quaid-e-Azam with Master Tara Singh & Khizar Hayat Tiwana

Quaid-i-Azam Muhammad Ali Jinnah (1876-1948) was undoubtedly a fascinating, striking and remarkable personality. Possessed of excellent qualities of pen and mind, he played a significant role in changing the course of history and destinies of men in South Asia. A born leader of men, an experienced politician, a dynamic parliamentarian and a far-sighted statesman, he valiantly fought against the British imperialism and Hindu chauvinism in India and single-handedly won the battle of Pakistan.

More strikingly, the Quaid was not only a great defender of the cause of Pakistan, he equally struggled to safeguard the interest of all minority communities in India, irrespective of race, religion and colour. A moderate leader, he stood for a just and honourable treatment of them. Belonging himself to a minority nation, the Indian Muslims, he well understood the minority peoples. At the same time, he fully realized the dominating behaviour and mentality of majority people, the Hindus. A far-sighted politician, he did comprehend the future designs of Hindu majority raj in India. Anyway, the Quaid always remained anxious about the future of minorities in undivided India. “To live and let live” was the basic principle of his political philosophy. To support the cause of any community was an article of faith with him. He often sympathized the grievances of scheduled castes and frequently advocated the cause of Sikhs.