Pakistan was incepted in the political horizons of the Indian subcontinent due to the structural inequalities, systemic injustices, and the political domination, which Muslims faced during British rule, in a Hindu-dominated environment. The idea of a separate homeland was not sudden but a culmination of decades of struggle starting right from Sir Syed Ahmed Khan’s advocacy of Muslim education and identity to Quaid-e-Azam Muhammad Ali Jinnah’s leadership.

The various efforts and inputs together with the passion and efforts of perhaps millions stood between Pakistan and nationhood when finally the case of Mohammed Ali Jinnah won the state where Muslims would live freely and without discrimination and prosper.

Jinnah envisioned Pakistan as a modern state founded on Islamic principles of equality, justice, and tolerance.

Since the nation’s birth in 1947, there has never been an end to an unending argument over Jinnah’s vision for Pakistan: Was it to become a contemporary, democratic state with a secular ethos, or a theocratic Islamic state under the law of Sharia? The two lines of thinking thus arose, each with opposite interpretations of Jinnah’s speeches and actions. Liberals usually stress one side: Jinnah’s address to the Constituent Assembly on August 11, 1947, which stated: “You are free to go to your temples, you are free to go to your mosques or any other place of worship in this State of Pakistan.”. You may belong to any religion, caste, or creed—that has nothing to do with the business of the State.” Religious conservatives, however, dwell on Islamic principles and on the Two-Nation Theory to put forward proof of their demand for an Islamic state.

Jinnah’s vision was far richer and more complicated than either extreme can bear. He was also very pragmatic and unorthodox, seeking a happy harmony of modern systems of governance with Islamic principles. Considering minorities was always the subject of his political career: he participated often in performances and cultural ceremonies of the religious minorities as well. His declaring himself the “Protector-General” of Hindu minorities in Pakistan was enough to show his determination to make sure they stayed safe and sound in the new state.

At the same time, Jinnah can’t ignore his advocacy of Islamic values. Pakistan was founded on the Two-Nation Theory which has the premise that Muslims are separate and beyond a religion form a separate nation that deserves to have a different homeland where it can freely practice faith and customs.

In the speeches of Jinnah, Pakistan would be a torch bearer of Islamic values like justice, equality, and tolerance. At the suggestion of Lord Mountbatten to take Emperor Akbar as a role model for Pakistan, Jinnah immediately retorted that Prophet Muhammad (PBUH) was his ideal. A modern state according to him, Pakistan was to inherit the model of the State of Madinah where justice, welfare, and equality prevailed.

But though he was stressing Islamic principles, he was used to a very plain, open, explicit rejection of theocratic rule. In an interview with an American broadcaster, he declared, “I do not want a theocratic state to be ruled by mullahs. Pakistan will be a modern state founded on Islamic principles of equality, justice, and tolerance.” This declaration puts under the limelight the pragmatism Jinnah brought to the picture: he wanted a democratic Islamic. In it, the morality and ethics of Islam would have a place, but not based on any exclusivity or inequality for any citizen.

He appointed Jogendra Nath Mandal—a Hindu—as Pakistan’s first law minister, symbolizing progress towards minority representation.

Further actions of Jinnah as Pakistan’s leader proved that he was an inclusive visionary. He appointed Jogendra Nath Mandal Hindu as Pakistan’s first law minister, making it symbolic and practical progress towards minority representation within the state apparatus. When the violence of partition led to general suspicion and insecurity, Jinnah ventured day and night to ensure life and property security for all minorities. He even sent letters to British officers requiring them to join Pakistan’s administrative and military services to ensure professionalism and continuity in governance.

Jinnah also tried to create goodwill with India. After the partition, most leaders were having ill feelings. Unlike them, Jinnah did not give up his property in Bombay and expressed a desire to visit India in his last days as well.

During these initial days of the Cold War, an integrated South Asia made a defense pact with India to confront both regional and global issues-one among many-since it reflects the mindset that believes in diplomacy and pragmatism as the two most potent instruments for nation-building and peacemaking.

People say that Jinnah was inclined to a kind of secularism or Islamic conservatism, but the truth lies somewhere in between. In his reckoning, Islam was not simply a religion; it was a total way of life, entailing spiritual guidance along with a practical pattern of governance. He sought to create a state in which kindness, justice, and equality cloistered Islamic values would rule without impinging upon, or infringing the individual freedoms or rights of a minority; something between the hard secularism of Kemal Ataturk in the light of theocracy that might be envisaged by the most extreme elements in religion. It was an eclectic mix of the modern democratic ideal with the Islamic objective.

The legacy of Jinnah during the formative years of Pakistan stands as almost a perfect model of inclusion, pragmatism, and vision. He tried to forge an economic and political arrangement that would uplift all groups of society. Thus, the state would educate, provide health care, and administer justice to all without regard to religion, caste, or creed. He knew that the strength of Pakistan lay in the differences among the people and wanted to develop a nation where unity would prevail in diversity.

Jinnah’s legacy speaks for itself today for Pakistan. Today, the people of Pakistan fight major challenges, such as political instability, economic disparity, and social polarization. However, remembrance of the vision of Jinnah brings leeway toward progress, for it includes a vision for justice, equality, and inclusivity.

Jinnah rejected theocratic rule, declaring, ‘I do not want a theocratic state to be ruled by mullahs.

Essentially, Jinnah’s vision was a balanced and harmonious state, as well as within Islam. He envisioned the practice of modern democracy under angels of justice, compassion, and equality within an Islamic ideological framing. His legacy bids us to rise above minor interpretations and aim for effective realization toward a safe, secure, and healthy nation that would include all citizens. Indeed, a tribute to Jinnah would be the implementation in letter and spirit of what he envisaged for Pakistan. Unity, inclusiveness, and progress are the ingredients needed for Pakistan to realize its promise and move forward toward a better future.

Disclaimer: The opinions expressed in this article are solely those of the author. They do not represent the views, beliefs, or policies of the Stratheia.