Unit # 2

MEANING OF AN IDEOLOGY

The word “ideology” is composed of two Greek words “ideo” and “logos”. It literally means “the
science or study of ideas”.
An ideology is a system of beliefs (an acceptance that something exists and does not need any
proof), values (basic and fundamental beliefs which motivates our actions.), ideas (a plan which
is the product of mental activity), conviction (firmly held belief), institutions, goals and a body of
knowledge so, ideology reflects the beliefs and interests of a nation or a political system.

Ideology should have the following characteristics.

 Truth.
 Binding capability.
 Practicable.

THE IDEOLOGY OF PAKISTAN

The ideology of Pakistan stems from the instinct of the Muslim community of South Asia to maintain

their individuality by resisting all attempts by the Hindu society to absorb it.

IDEOLOGY OF PAKISTAN
Pakistan is an Ideological state and the ideology of Pakistan is an Islamic ideology. Its basic principle
being: "The only sovereign is Allah". Islam acted as a nation building
force before the establishment of Pakistan. Ideology of Pakistan basicallymeans that Pakistan should be a
state where the Muslims should have an opportunity to live according to the faith and creed based on the
Islamic principles. They should have all the resources at the disposal to enhance Islamic culture and
civilization. Quid-e-Azam once said: "Pakistan was created the day the first Indian national entered the
field of Islam". From the above statement ,it is clear that Ideology of Pakistanis an Islamic one.
Islamic Ideals as the Pillar of Pakistan's Statehood

IDEOLOGY AND ISLAM

The ideological foundation of Pakistan is also rooted in the idea that Islam should serve as the guiding
force in the governance and legal structure of the new state. This was not a call for theocracy but rather a
state where Islamic values of justice, equality, and social welfare would guide policies and governance.
Pakistan’s founders envisioned a state where the principles of Islamic brotherhood, social justice, and
protection of minority rights would ensure an inclusive society.

TWO NATION CONCEPT

The fundamental concept of Ideology is that Muslims should get a separate identity. They should have a
separate state where they could

Muslims of South Asia believe that Islam and Hinduism are not only two religions, but are two
social orders and have given birth to two distinct cultures and that there is no meeting point
between the two. A deep study of the history of this land proves that the differences between
Hindus and Muslims are not confined to the struggle for political supremacy but are also
manifested in the clash of two social orders. Despite living together for more than one thousand
years, they continue to develop different cultures and traditions. Their eating habits, music,
architecture and script, all are poles apart. Even the language they speak and the dress they wear
are entirely different. The ideology of Pakistan took shape through an evolutionary process.

 Historical experience provided the base; Alama Iqbal gave it a philosophical

explaination.
 Quaid-i-Azam translated it into a political reality.
 The Constituent Assembly of Pakistan, by passing Objective Resolution in March 1949,
gave it legal sanction.

As early as in the beginning of the 11th century Al-Biruni observed that Hindus were differed
from the Muslims in all matters and aspects of life. He further elaborated his argument by
writing that the Hindus considered Muslims Mlachha which means impure, and forbid having
any connection with them. The speech made by Quaid-i-Azam at Minto Park, Lahore on March
22, 1940 was very similar to Al-Biruni thesis in theme and tune. He, in this speech, considered
that Hindus and Muslims belong to two different religious philosophies, social customs and
literature.

IMPORTANCE OF PAKISTAN IDEOLOGY

 Ideology is a motivating force for a nation, which is striving hard to bring stability and
homogeneity to its nationhood.
 It’s provided the binding force to the scattered groups in a society and brings them close
to each other on a common platform.
 Ideologies impel their adherence to follow a joint linked action for the accomplishment of
their goal.
 Ideologies give shape to the revolutions and create new cultures and civilizations.
 Ideology helps in transformation of society.

BASIS OF PAKISTAN IDEOLOGY

The Foundation of Pakistan's Ideology: Islam at Its Core

The Islamic Way of Life: A Guiding Principle

The ideology of Pakistan is deeply rooted in the Islamic system, which offers comprehensive
guidance for Muslims in every aspect of life. From social norms to moral conduct, political
affairs to economic practices, the Islamic way of living governs all facets of human existence,
ensuring that individuals and communities live in harmony with the teachings of Islam.

The Quran and Sunnah: Pillars of the Islamic System

The foundation of Pakistan's ideology rests upon the Holy Quran and the Sunnah of the Holy
Prophet (SAW). These sacred texts serve as the ultimate authority, shaping the principles that
govern the social, moral, political, religious, and economic spheres of life. Pakistan was
conceived as a nation where the Muslim community could live according to these divine
guidelines.

Islam: The Preponderant Force in Pakistan's Formation

The Islamic System as the Core of Pakistan's Ideology

While political and economic factors contributed to the formation of Pakistan, it was Islam that
served as the central, unifying force. Islam not only provided the religious and moral framework
for the new nation but also acted as the cohesive element binding Muslims together across the
world.

A Collective Struggle for an Islamic State

The ideological foundation of Pakistan was largely driven by the desire to create a nation where
Muslims could live freely according to the teachings of Islam. The vision was clear: to establish
a society where both individual and collective lives would be shaped by the principles of the
Holy Quran and Sunnah, ensuring a just and harmonious community.

Islam as the Cementing Force: Unity among Muslims

A Universal Bond among Muslims

Islam transcended geographical and cultural boundaries, acting as a powerful link between
Muslims worldwide. It united them in their struggle for a separate homeland where they could
practice their faith and live in accordance with their religious values. Thus, Islam not only
shaped Pakistan's ideology but also solidified the bond among Muslims in the pursuit of a
common goal.

AIMS AND OBJECTIVES OF PAKISTAN’S FORMATION/IDEOLOGY OF PAKISTAN

 1. Enforcement of the Sovereignty of God

The main objective of the creation of Pakistan was to establish a free Islamic Society having its
own identity and government and to practice its own social principles and religion and inviting
the Muslims of the world, particularly and others generally to adopt the Islamic way of life. The
Islamic society is built on the concept of the sovereignty of God Almighty.

2. Establishment of Islamic Democracy

Islam has given an ideal concept of democracy which is distinctively different from the western
concept. In Islamic democratic system everyone is equal and no one enjoys a privileged position
on the basis of his social status, color and creed.

3. Protection from Communal Riots

The communal Riots on every other day made it clear that the Hindus could monopolies the
politics after the departure of The British. The lives of Muslims could never be safe in the united
India. The Hindu organizations had again and again asserted that Hindu Raj would be
imposed on India after the independence. So to get rid of these atrocities the Muslims
demanded their separate state.

4. Social and Political Development of Muslims

After the war of Independence 1857, the social environment was totally changed. The Muslims
were scared of the caste system of Hindus and other discriminations. They could enjoy neither
political nor social liberties; therefore, they preferred to have a separate homeland in which they
could live according to the teachings of Islam.

5. Protection of Muslim Language

The Hindus did the best to replace Urdu by Hindi. But they did not succeed during British
period. In 1867 the Hindus of Banaras presented a request to their government regarding the
replacement of Urdu with Hindi and its Persian script with that of Devnagri script. Sir Syed
Ahmed Khan at that demanded that when even the language of a nation is not safe at the hands
of other nations in a region, it would be unwise to continue living with them. So Sir Syed, who
was in fact a great advocate of Hindu-Muslim unity prior to that incident, started focusing on the
cause of Muslims alone. His Scientific Society Gazette presented articles on the importance of
Urdu. Similarly, some Muslim newspapers like Noor-ul-Absar and Banaras Gazette also took the
responsibility to safeguard their language at that time.

6. Protection of Two Nation Theory

The Muslims claimed separate nationhood for themselves and they were determined to maintain
a separate entity for all times to come. The entire freedom movement revolved around the “Two
Nation Theory” which became the main objective for the demand of Pakistan. It means that the
Muslims were a separate nation with their distinct culture, civilization, literature, history, religion
and social values. Islam, the religion of the Muslims, was based on the concept of Tauheed and,
therefore couldn’t be assimilated in any other system or religion.

Sir Syed Ahmed Khan was the first Muslim leader who presented the idea of “Two Nation
Theory”. He was convinced by the hatred of Congress and Hindus towards the Muslims that both
nations cannot stay unite in the single country and the future of the Muslims will safe only if they
have their own separate country.

7. To get rid of the social humiliation

Competitive examinations for British administrative jobs were for Hindus rather than Muslims.
Tablighi and shuddhi movements went a long way to divide Muslims. During shuddhi movement
Muslims were forced to change their religion. Muslims were badly treated inhumanely. Muslim
students were forced to read about Hinduism. Muslim students were forced to recite their
national anthem, which had verses against Muslims. All these humiliations compelled the
Muslims to get a separate home land.

8. To established a balanced economic system

The major objective of creation of Pakistan was the establishment of a balanced economic
system based on the economic principles of Islam which could ensure a happy and stable
economic life to every individual.

The failure of the uprising in 1857 signaled the final takeover of India by the British Empire. The
parliamentary act of 1858 caused the Muslims to be in an unfortunate position. The Muslims
were not in a position to enter in the business and trade of biased policy of government. All high
civil and military positions were reserved for the Hindus. The Muslims were only considered
eligible for peon and low ranking jobs. The Muslims also lagged in the field of education.
The Muslims being the rulers of India (Mughals) could not take the sudden change in power
well, but the Hindus took it well. So, Muslim wanted a country where they could erect a social
and economic system free of exploitation.

PAKISTAN IDEOLOGY IN ALAMA IQBAL’S

WRITINGS

A Visionary Poet and Philosopher

Allama Iqbal was not only a renowned poet and philosopher but also a key political figure who
played an instrumental role in awakening Muslim consciousness in South Asia. His intellectual
and political contributions have had a lasting impact, shaping the ideological framework for the
creation of Pakistan. Iqbal’s profound understanding of Islam and its significance in the lives of
Muslims fueled his vision of a separate Muslim state. Often referred to as the intellectual father
of Pakistan, his writings and speeches inspired the Muslim community in India to demand a
homeland of their own. Muhammad Ali Jinnah, recognizing Iqbal's influence, acknowledged that
Iqbal’s ideas were crucial in guiding him to the conclusion that the establishment of a separate
Muslim state was the only viable solution.

Unity of Muslim World

Allama Iqbal was a great supporter of Muslims Unity. He gave the message to the Nation of
unity, equality, fraternity & tolerance. He also declared that there is no any concept of
discrimination on the base of color, cast and creed in Islam. The message of unity of the
Muslim World can be seen in his poetry as.

Iqbal's Political Awakening: The Call for a Separate Muslim State

The pinnacle of Iqbal's political career occurred in 1930, during the annual session of the All
India Muslim League. There, he boldly articulated the Muslim demand for a separate state. Iqbal
emphasized the need for Muslims in regions like Punjab, NWFP, Sindh, and Baluchistan to unite
into a single state, whether under the British Empire or as an independent entity. His vision of a
consolidated North-West Indian Muslim state became a central idea for the formation of
Pakistan.

Iqbal's Statement:
"I would like to see the Punjab, NWFP, Sindh, and Baluchistan amalgamated into a single state...
the formation of a consolidated North-West Indian Muslim state appears to me to be the final
destiny of the Muslims, at least, of North-West India."

Separate Recognition of Muslims:

Allama lqbal made it clear that the Muslims have the separate recognition from the
Hindus on the base of religion and culture. In this regard he said

“India is not a country, it is a Sub-continent of human beings belonging to different

languages and practicing different religions. Muslim nation has its own religious and cultural
identity.”

Iqbal’s Views on National Unity in India:

"I have been myself of the view that religious differences should disappear from this country...
But now I think that the preservation of their separate entities is desirable for both the Hindus
and the Muslims."

Iqbal acknowledged the poetic appeal of a unified India but recognized that, given the distinct
religious and cultural differences between Hindus and Muslims, the vision of common
nationhood was impractical and unachievable under the prevailing circumstances.

The Vision of Pakistan: Iqbal's Ideological Legacy

Explanation of Relation of Islam & politics:

Allama Iqbal was in the favor of basic concept that politics is a part of religion (Islam)
and Islam provides complete guidance about it, “Islam does not consider matter
and soul separate from each other. Allah, Universe and state all are the basic
elements of single unit. Man is not so alien that he should leave worldly affairs
for the sake of religion.”

Islam is complete code of life

In the annual meeting of Muslim League on December 29, 1930 at Allahabad, he said,
“Islam is not the name of some beliefs and customs but it is a compete code of life. In,
Europe, religion is every one’s personal matter which divides the human oneness
into two opposite parts i.e. body and soul. In contrast to that in Islam, God,
Universe, soul, matter, sate and religions are bound to each other or in other
words Muslims are one nation”

Islam is a lively power

 In his Allahabad address he said: “Islam is a lively power which frees human
mind from thoughts country and race. If we understand this thing then we can be the
leaders of prominent Indian civilization.”

Islam is the way to success

Allama Iqbal said in relation to Islam: “The lesson which I learnt from history is that
Islam always helped the Muslims. Even today, Ideology of Islam can save your being
from destruction by uniting your divided powers”.

No other ideology of life than Islam

On the publication of his poem, “Khazr-e-Rah” people started to call Allama

Iqbal as communist. He rejected this balance firstly in his essay and then in a letter to
All-e-Ahmed Sarwur in 1937. He said: “To me capitalism, communism and other
isms of this world have no importance. Islam is the only reality which is the
reason of salvation. To have a contract with any other ism is just like to be out of
Islam.”

Foundation of Pakistan

Allama Iqbal not only put forward the proposal of Pakistan's creation by uniting the
Muslim majority provinces of north-western India, he also explicitly pointed out the
foundations on which this state was to be established and was to function. He
said: “To address this session of All India Muslim League you have selected a
man who is not despaired of Islam as a living force for freeing the outlook of man
from its geographical limitations, who believes that religion is a power of utmost
importance in the life of individual as well as states.”

Opposition of Nationalism

He described the reason of opposition of nationalism in the words: “I am opposed

to nationalism, not because if it is allowed to develop in India. It is likely to bring
less material gain to Muslims. I am opposed to it because I see in it the germs
of atheistic materialism which I look upon as the greatest danger to modern
humanity”

Separate Existence of Muslims

The fact is that even the enemies acknowledge that it was Iqbal who made the idea of
a distinct Muslim Nationhood crystal clear in the minds of the masses. A bigoted
Hindu leader Madan Mohan Malwiya once remarked. “Before Iqbal, we had not
the slightest idea that the Muslims possessed a separate existence in India. We
regarded them to be a part of a common nationalism”

Unity of Muslim World

Allama Iqbal was a great supporter of Muslims Unity. He gave the message to the
Nation of unity, equality, fraternity & tolerance. He also declared that there is no any
concept of discrimination on the base of color, cast and creed in Islam. The message
of unity of the Muslim World can be seen in his poetry as Pakistan and Its Realization

Jinnah's Tribute to Iqbal:

Iqbal gave the idea of Pakistan. He infects, prepared the ground for Mr. Jinnah, who finally led
the Muslims to the goal of Pakistan. Mr. Jinnah acknowledged his debt to Dr Iqbal in the
following words:
“His views were substantially in consonance with my own and had finally led me to the same
conclusions as a result of careful examination and study of the constitutional problems facing
India.”

Iqbal’s Lasting Influence on the Pakistan Movement

Two days after the Lahore Resolution, Jinnah paid tribute to Iqbal, stating that if given a choice
between leading the new Muslim state and Iqbal’s intellectual contributions, he would choose the
latter, recognizing the enduring significance of Iqbal’s vision.

"If I live to see the idea of a Muslim state being achieved... I would prefer the former (Iqbal’s
works)."

Allama Iqbal: Advocate of the Two-Nation Theory

Defining the Two-Nation Theory

Allama Iqbal explaining the two nation theory as:

“Despite living together for 1000 years, Hindus and Muslims have their own individual
ideologies so the only solution of political conflict in India is to have a separate independent
parliament for each nation.”

Eradication of Racial & Regional Prejudices:

Allama Iqbal rejected the Racial & Regional Prejudices. Once he said in this regard as: “Concept
of nation and homeland is confusing the Muslims. That is why Islamic humane objects are
becoming dim. It is also possible that these concepts may destroy the real concepts of
Islam.”
Pakistan Ideology in Quaid-e-Azam’s
Writings
1. Visionary Leadership of Quaid-e-Azam
Muhammad Ali Jinnah, also known as Quaid-e-Azam, was a charismatic and history-making leader,
recognized for his unwavering commitment to the Muslim cause in the Indian subcontinent. His writings
and speeches highlighted his belief in the separate identity of Muslims, their political rights, and the
necessity of Pakistan as a homeland for the Muslim community. Jinnah played a pivotal role in
articulating the demands of Muslims in India, despite facing intense opposition from both the Hindus
and the British. His political journey, leadership, and ideological contributions were instrumental in the
formation of Pakistan. He gave practical shape to the ideology envisioned by Allama Iqbal and tirelessly
worked to mobilize the Muslim community, ultimately advancing the cause of Pakistan.

Role of Jinnah in the Creation of Pakistan

1. Foundation of Muslim Nation

Once Quaid-e-Azam said, “Pakistan came into being the very day when the first Hindu
became a Muslim.”

2. Pakistan and the Holy Quran:

In the annual meeting of 1943 at Karachi Quaid-e-Azam said while clarifying the relation of
Pakistan and Islam: “What is that relation which has made Muslim a single body?
What is that rock on which the structure of Muslim Nation is restored? What is that
base which has secured the safety of the boat of this Muslim Nation? That relation, rock and
base is the Holy Quran.”

3. Islam is a complete code of life:

While addressing the students, in March, 1944 he said, “Our guide is Islam and this, is the
complete code of our life. We neither need any red or yellow flag nor do we need any
Socialism. Communism, Nationalism or any other ism”

4. Elimination of differences
On 21 March, 1948 while addressing the people in Dhaka and said, “I want not to see you
to talk as a Sindhi, Balochi, Punjabi and Bengali. What is the fun of saying that we are
Punjabi, Sindhi or Pathan? We are only Muslims.”
 5. Need of division of India:
While addressing at Aligarh he clarified the ideology of Pakistan in these words:
“What was the motive of the demand for Pakistan and a separate electorate for Muslims?
What was the cause of the division of India? Its cause is neither the narrow mindedness of
Hindus nor the tactics of The British but is the basic demand of Islam?”

The Constitution of Pakistan

The Quaid-e-Azam while talking to an American journalist said about the making of
constitution of Pakistan. “Pakistani constitution is yet to be made but I can say for sure that it
would be of democratic type and would consist of the basic principles of Islam. These
principles can be implemented on our practical life as they were 1300 years ago. ”

1. Early Political Career and Alliances

1.1 Entry into Politics (1906)

Jinnah’s political career began in 1906 when he joined the Indian National Congress, signaling
his initial commitment to India's independence from British rule. His early political involvement
reflected his desire for unity among Hindus and Muslims.

1.2 Legislative Council Membership (1909)

Jinnah was elected to the Legislative Council in 1909, marking a significant step in his political
journey. In 1913, he joined the All India Muslim League (AIML), representing the Muslim
interests within the political landscape of British India.

2. Initial Efforts for Hindu-Muslim Unity

2.1 Disillusionment with Congress and Hindus

After joining the All-India Muslim League in 1913, Jinnah initially sought Hindu-Muslim unity.
However, his hopes were dashed as he saw the prejudicial attitudes of the Congress Party and
Hindus toward Muslims. This led him to realize that the aspirations and interests of Hindus and
Muslims were inherently different.

Destination of Muslims During the Congress rule from 1937 to 1939, the treatment
to the Muslims convinced them of their destination. Quaid-e-Azam in clear words said: “The
Britain wants to rule India, Mr. Gandhi and the Congress want to rule India and the
Muslims. We say that we will not let either the Britain or Mr. Gandhi to rule Muslims,
we want to be free”
2.2 The Lucknow Pact (1916)

Jinnah’s early efforts to promote Hindu-Muslim unity found some success when the Lucknow
Pact was signed in 1916. This agreement between the Indian National Congress and the All India
Muslim League included key Muslim demands:

 Separate Electorate: The recognition of a separate political identity for Muslims.

 One-third Seats in Central Legislature: Representation for Muslims in legislative bodies.
 Protection of Minority Rights: Ensuring the safety and rights of Muslims as a minority
group in a Hindu-majority India.

2.3 Disagreement on Key Issues (1920)

Jinnah's disagreement with Mahatma Gandhi and the Indian National Congress intensified over
issues like Swaraj (self-rule), complete freedom from British control, and the use of extra
constitutional methods for achieving these goals. Due to these differences, Jinnah resigned from
the Congress in 1920

3. Response to the Nehru Report

3.1 The Nehru Report (1928)

The Nehru Report of 1928 was a significant proposal for constitutional reforms in India.
However, the report ignored the accepted rights of Muslims, which were previously agreed upon
in the Lucknow Pact. This exclusion led Jinnah to take strong action.

3.2 Presentation of the 14 Points (1929)

In 1929, Jinnah retaliated by presenting his 14 Points, which defined the distinct identity of
Muslims in India. He mobilized the Muslim community by emphasizing their cultural, religious,
and social differences from the Hindus, thereby strengthening their resolve for a separate
political identity.

2.2 Statement at the Second Round Table Conference (1931) In the Second Round
Table Conference of 1931, Quaid-e-Azam emphasized the need for a separate safeguard for
Muslim interests:

“The Hindu-Muslim dispute must be settled before the enforcement of any system or
constitution. Until you do not give guarantee for the safeguard of the Muslim interests, until you
do not win their (Muslims) cooperation, any constitution you enforce shall not last for even 24
hours.”
 3. Two-Nation Theory and Ideology of Pakistan
A Staunch supporter of the Two Nation Theory:
He was a great supporter of two-nation theory and he considered the Muslims
a separate nation from every aspect. He said:
“The Muslims are a nation by every right to establish their separate homeland. They can
adopt any mean to promote and protect their spiritual, moral, economic, social, political
and cultural interests”.
Origin of Pakistan
In his address at Ahmedabad on 29th December 1940 Quaid-e-Azam said, “Pakistan existed
from centuries. North West remained a homeland of Muslims. Independent states of
Muslims should be established in these areas so that they might live according to the teachings
of Islam”.
Separate Status of The Muslims:
In his address at Lahore on 23rd March 1940 it was clearly mentioned, “No Act or Law would
be acceptable which deny the separate status of the Muslims.”
Demand for the Separate Homeland:
Quaid-e-Azam said in his presidential address at Lahore on 23rd March about the demand
of separate homeland for the Muslims as: “Hindus and Muslims belong to two different
religions based on totally different beliefs, and present the different ideologies. They
have different epics, different heroes and different history. Therefore, the union of two nations
is fatal for the sub-continent, because it is not based on equality but on numerical minority
and other as a majority. It would be better for the British government to partition the sub-
continent by keeping in view the interests of the two nations. It will be a correct decision
religiously and historically”.
.”

4.1 Two-Nation Theory as the Basis for a Separate Homeland

Jinnah asserted that Muslims were a separate nation, deserving of their own homeland, where
they could protect their social, political, economic, and cultural interests:

“The Muslims are a nation by every right to establish their separate homeland. They can adopt
any means to promote and protect their economic, social, political, and cultural interests.”

4.2 Nationhood and Identity (1935)

In February 1935, Jinnah used the term ‘Nation’ for Muslims in India during a speech in the
Legislative Assembly. He argued that a combination of religion, culture, race, arts, music, and
more created a separate entity for Muslims. He emphasized that Muslims were not merely a
religious minority but a distinct nation with a unique identity.

4.3 The Concept of Two Nations (1936-1937)

In March 1936, during a speech in Bombay, Jinnah asserted that Hindus and Muslims in India
were two separate nations, each with its own identity. By 1937, he further clarified that Muslims
constituted a third party in India, which had distinct aspirations, culture, and way of life.Quaid-e-
Azam was a staunch advocate of the Two-Nation Theory, which became the ideological
foundation of Pakistan.

Declaration of Two Nations (1939)

Jinnah’s most powerful and definitive statement on the issue of nationhood came in 1939 when he
declared that Hindus and Muslims were two separate nations. He stated:

“We are a nation with our own distinctive culture and civilization, language and literature, names and
nomenclature, sense of values and proportion, legal laws and moral code, customs and calendar, history
and tradition, aptitudes and ambitions; in short, we have our own distinctive outlook on life and of life.
By all canons of international law, we are a nation.”

This declaration reinforced the belief that Muslims and Hindus could not coexist as a single nation and
must live separately in their own homeland.

4.4 Historic Lahore Session (1940)

On 23rd March 1940, during the Lahore session of the Muslim League, Quaid-e-Azam
reinforced the concept of Muslims as a separate nation:

“The Muslims are not a minority. They are a nation by any definition. By all canons of
International law, we are a nation.”

5. India as a Sub-Continent of Nationalities

5.1 Address at the Muslim League Annual Session (1940)

In his presidential address at the Muslim League’s annual session in 1940, Quaid-e-Azam
explained the concept of India not being a nation but a sub-continent of various nationalities:

“India is not a nation, nor a country. It is a Sub-Continent of nationalities. Hindus and Muslims
being the two major nations. The Hindus and Muslims belong to two different religions,
philosophies, social customs, and literature. They neither intermarry nor inter dine and they
belong to two different civilizations, which are based mainly on conflicting ideas and
conceptions. Their aspects on life and of are different.”
6. Islamic Unity and the Role of Religion
Muslim Unity crucial for survival:
Quaid-e-Azam once said while clarifying the root of Muslim unity. “What is the relation
which has made Muslims a single body? What is the rock on which the structure of
Muslim Nation is standing? What is the base which has secured the safety of the boat of this
Muslim Nation? That relation, rock and base is the Holy Quran

Pakistan, A practical laboratory for Islamic system:

While addressing the students of lslamia College, Peshawar on 13 January 1948 Quaid-e-
Azam said, “We did not demand Pakistan just to own a piece of land but we in fact wanted to
have a Laboratory for experimenting the true teachings of Islam.”

6.1 Hindus and Muslims as Separate Entities

On March 8, 1944, addressing students at Muslim University, Quaid-e-Azam stated that despite
living in proximity, Hindus and Muslims had never fused into one nation:

“Hindus and Muslims, through living in the same town and villages, had never been blended into
one nation. They were always two separate entities.”

6.2 The Unifying Force of Islam

Quaid-e-Azam believed that Islam was the unifying force for the Muslim Millat (community).
He stated that the Holy Quran was the foundation of Muslim unity:

“What relationships knit the Muslims into one whole, which is the formidable rock on which the
Muslim edifice has been erected, which the sheet anchor is providing base to the Muslim Millat,
the relationship, the sheet anchor and the rock is the Holy Quran.”

7. Pakistan as a Laboratory for Islamic Principles

7.1 Vision for Pakistan (1946)

In 1946, Quaid-e-Azam, during his speech at Islamia College, stated that Pakistan was not
merely a piece of land but a laboratory for applying Islamic principles:
“We do not demand Pakistan simply to have a piece of land but we want a laboratory where we
could experiment on Islamic principles.”

7.2 Message to Frontier Muslim Students Federation (1945)

In his message to the Frontier Muslim Students Federation in June 1945, Quaid-e-Azam
highlighted that Pakistan was not just about freedom but also about preserving Muslim ideology:

“Pakistan not only means freedom and independence but Muslim ideology, which has to be
preserved, which came to us as a precious gift and treasure, and which we hope others will share
with us.”

National Solidarity

Quaid-e-Azam wanted to establish such a Pakistan which is strong & united from every respect.
Once he said after the creation of Pakistan. “The people who think that they will demolish
Pakistan they are foolish & not in their senses. There is no any power in the world who
demolishes Pakistan. The roots of Pakistan are very deep & strong”

7. Conclusion:
In conclusion, Jinnah's leadership was instrumental in shaping the ideology of Pakistan. Through
his speeches, writings, and political actions, he effectively solidified the demand for a separate
homeland for Muslims, grounded in their unique identity as a nation. His vision transformed
Pakistan from a mere political objective to a cultural and religious imperative for Muslims in
India. Quaid-e-Azam's ideology, emphasizing the distinct culture, religion, and way of life of
Muslims, ultimately led to the creation of Pakistan in 1947. This ideology, rooted in the
teachings of historical figures like Muhammad Bin Qasim, provided the foundation for the
establishment of an Islamic state where Muslims could preserve and develop their own cultural
and religious practices.