The assertion that Jinnah was a secular person, not concerned with religion, is enough to jeopardise the whole thought of an ‘Islamic welfare state’ that most of us aspire for. Moreover, it helps throw down the idea of nationhood based on the Two Nation Theory that led us through our struggle for independence.
The unique identity of being the only country that gained its freedom in the name of its religion, when all others were struggling for their freedoms in the name of their nationalisms post WWII, gets lost once you assert that our founding father had nothing to do with religion! So, was Jinnah really secular-minded and wanted a politically secular Pakistan, meaning a system of government that does not take into account any consideration of religion in its functioning and legislature — and further by espousing democracy, the body itself becomes the supreme sovereign over its matters.
Rather, from Jinnah’s speeches, it is evident that Jinnah never meant for a God-less governance for the Muslims of the subcontinent in the aspired state of Pakistan, yet he was immensely concerned for the religious independence of minorities and wanted to make it clear to the people that Islam does not allow economic or social discrimination of minorities.
Jinnah was extremely articulate in his usage of words. For instance, in April 1943, he said, “When you talk of democracy, you are thoroughly dishonest. When you talk of democracy you mean Hindu raj, to dominate over the Muslims, a totally different nation, different in culture, different in everything. You yourself are working for Hindu nationalism and Hindu Raj. Ladies and Gentlemen, we learned democracy 1,300 years ago. It is in our blood and it is as far away from the Hindu society as are the Arctic regions. You tell us that we are not democratic. It is we, who have learned the lesson of equality and brotherhood of man.”
It is noticeable that first Jinnah took the word for its vice, that is, if democracy would be applied in united India, it would be genocidal. The very next he used it as cherished entity, derived from the very heart of Islam, rather, he seems to be saying that democracy would shoot out naturally from an Islamic governance system.
In fact, most of the Quaid’s speeches confirm his commitment to the religion, like in April 1943 he said, “You have asked me to give you a message. What message can I give you? We have got the great message in the Quran for our guidance and enlightenment.” And after independence, in March 1948, he said, “No doubt, there are many people who do not quite appreciate when we talk of Islam. Islam is not only a set of rituals, traditions and spiritual doctrines. Islam is also a code for every Muslim, which regulates his life and his conduct in even politics and economics and the like. It is based upon highest principles of honor, integrity, fair play and justice for all.”
Several other such speeches that resonate Jinnah’s firmness upon Islam, the Quran and the Prophet (peace be upon him) can be quoted, yet we find some that remain adamant upon the idea that Jinnah was completely secular in his outlook and that he was clear that religion would have nothing to do with the affairs of the state. Where does such a stance come from? It seems that there are some statements made by the Quaid that have been taken out of context by some so-called liberal-minded people of the country.
Like, in April 1943, the Quaid said regarding the constitution, “There is a lot of misunderstanding. A lot of mischief is created. Is it going to be an Islamic government? Is it not begging the question? Is it not a question of passing a vote of censure on yourself? The constitution and the government will be what the people will decide. The only question is that of minorities.” In February 1943, he said, “What is religion? Which government, claiming to be a civilized government can demolish our mosque, or which government is going to interfere with religion which is strictly a matter between God and man?” And in February 1948, he said, “Islam and its idealism have taught us democracy. It has taught equality of man, justice and fair play to everybody. We are the inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framers of the future constitution of Pakistan. In any case Pakistan is not going to be a theocratic State to be ruled by priests with a divine mission.”
It is clear that neither of these statements mean to subtract religion from the state mechanism, rather the Quaid is reiterating in each that the people will make a country they aspire which is clearly an Islamic one; that no government has the right to interfere with a person’s own religious life, because that is strictly between God and man; that an Islamic state is not a theocratic one, rather it espouses the Quran and the Sunnah to be its guide! Yet it is clear to most of us that though Islam has personal aspects that can be private to each person, Islam also has economic, jurisprudence, military and governance aspects that need to be part of the state mechanism in the wider prospect. We are free to make our mosques, pray in them or pray at home; but we are not free to make laws that are contrary to Islamic jurisprudence, nor are we free to adopt un-Islamic ways in our social or economic life.
Same is the case when the Quaid said, “You are free; you are free to go to your temples. You are free to go to your mosques or to any other places of worship in this State of Pakistan. You may belong to any region or caste or creed — that has nothing to do with the business of the State.” He was actually referring to state where their governments had been prosecuting religious minorities and discriminating some groups for their ethnicities or creeds — something Jinnah dreaded, but he did not dread Islam, he loved the idea of Islam and strove for an ideal Muslim state.
“The Mussalmans have to struggle and struggle hard for their honorable existence… you must work and work hard. By doing so you will contribute substantially not only to the honor of ten crores of Muslims but to the crystallization of a free Muslim state of Pakistan where Muslims will be able to offer the ideology of Islamic rule,” said the Quaid in November 1945.
Published in The Express Tribune, February 11th, 2022.
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