Quaid-e-Azam Muhammad Ali Jinnah's vision for Pakistan emphasized unity, democracy, and equal rights for all citizens, regardless of faith or background. His leadership, rooted in pragmatism and inclusivity, laid the foundation for a modern, progressive nation built on justice, tolerance, and national sovereignty.

Muhammad Ali Jinnah, esteemed as Quaid-e-Azam, was the founder of Pakistan and its principal visionary, whose ideals laid the foundation for a modern, inclusive, and progressive nation. This piece explores Jinnah's nation-building vision for Pakistan by analyzing his speeches, statements, and the historical context of his leadership. Jinnah's advocacy of the Two-Nation Theory was rooted in the cultural and political rights of Muslims, ensuring their security and sovereignty within an independent state. However, his vision extended beyond religious boundaries, as evident in his historic address on August 11, 1947, where he emphasized equal rights for all citizens, regardless of religion, caste, or creed.
Jinnah's focus on democratic principles, constitutional administration, and the rule of law highlights his dedication to a legislative system that maintained justice and fairness. His economic ideology envisaged Pakistan as a self-sufficient state prioritizing industrialization, education, and social welfare, aiming to eliminate poverty and generate opportunity for all residents. Jinnah dismissed theocracy, promoting an Islamic democracy founded on tolerance, equality, and justice.
Quaid-e-Azam as the Leader of Nation-Building
Quaid-e-Azam was the pivotal personality of the Pakistan movement, appropriately designated as the Founder of Pakistan. He was the one who guided the struggle for Pakistan during its most critical phase to a successful conclusion. It is more probable that he would have conceptualized a vision for the distinct state of Muslims that he was endeavoring to establish. Regrettably, he did not survive long enough to realize his vision and ambitions for this new state .¹ We must examine the historical archives to ascertain how Quaid-e-Azam envisioned Pakistan as a nation-state and the fundamental characteristics he intended to model the state upon.² This study aims to elucidate Quaid-e-Azam's vision of Pakistan as a nation.
Two-Nation Theory and its Practical Foundations 
The Two-Nation Theory was the ideological cornerstone of Pakistan’s creation, emphasizing the need to safeguard Muslims’ rights and identity. Jinnah initially sought constitutional safeguards for Muslims within a united India and worked for Hindu-Muslim cooperation. However, Congress’s dominance post-1937 led him to advocate for a separate homeland. The Lahore Resolution of 1940 articulated this demand, aligning with the global trend of self-determination. Jinnah’s leadership, rooted in pragmatism, remained open to conciliatory solutions until the Cabinet Mission Plan’s rejection confirmed the inevitability of Pakistan.

In a speech to the Constituent Assembly, Quaid-i-Azam emphasized the importance of considering all individuals as citizens with equal rights, privileges, and obligations, regardless of community affiliation, past relations, or differences in color, caste, or creed.

Jinnah's Perspective on Cultural and Political Identity 
Jinnah advocated the Two-Nation Theory, using a minority's cultural identity to construct a political group. Many ethnic political groups were formed, based on cultural characteristics. Jinnah did so without showing religious bias or attempting to establish one religion over another. His sole argument was that Hindus and Muslims are different. During his address to the Memon Chamber on March 7, 1947, Jinnah stated: 'I assure you that I hold the great Hindu community and everything it represents in high regard.' They own their faith, philosophy, and rich culture; the Muslims do as well, although the two are distinct. I advocate for Pakistan since it represents the one pragmatic resolution to the issue, whereas the notion of a unified India governed by a parliamentary system is an illusory aspiration and unattainable.
Unity and Religious Tolerance: Foundations of Nationhood 
In a speech to the Constituent Assembly, Quaid-e-Azam emphasized the importance of considering all individuals as citizens with equal rights, privileges, and obligations, regardless of community affiliation, past relations, or differences in color, caste, or creed. Quaid-e-Azam added: Our efforts should begin that way, and with time, the differences between Hindus and Muslims will fade. This has been India's biggest obstacle to independence; without it, we would have been free long ago. Therefore, we must learn from this. Temples, mosques, and other religious places in Pakistan are open to you. Religion, caste, and creed don't matter in administration.³
The Significance of the August 11, 1947 Speech
Jinnah's statement on August 11 embodies the concept of the nation-state. The claim that Jinnah was trying to win over minorities in a highly emotional and unstable atmosphere and that he was calming the religious zeal that had sparked violence before partition does not fully convey the meaning and importance of his speech, which can be regarded as Pakistan's Magna Carta. Despite the speech's immediate and short-term significance, his message was deeper, more complete, and had long-term value. In addition to restoring minorities' trust, he effectively negated the ideas of minority and majority in the new state.⁴ Thus, if an ideology expressing the ideas of Quaid were to emerge, it would unquestionably be that of a nation-state. This idea has the potential to be a unifying force in Pakistan's diversified society. This perspective may have protected important citizen rights and fostered the establishment of a viable, modern state.⁵ 
States across the world rely on ideologies—be they socialist, capitalist, or rooted in cultural or religious principles—to establish legitimacy and foster unity. Ideology is not unique to any one nation; it is a fundamental tool that binds societies to their states, bridging the inherent complexities of governance. Pakistan, like other nations, employs its ideological foundation to create a sense of shared purpose and identity among its people.
As a result, among other places, one comes across the Juche Idea in North Korea, American principles and nationalism in the United States (U.S.), British nationalism in the United Kingdom (UK), and secularism in India. In the current epoch of nation-states, nationalism serves as the prevailing ideology of these entities. The nation-states have intrinsic flaws. Although they have not yet surmounted class and, in many instances, gender discrimination, nation-states can be regarded as an advancement above earlier forms of governance that humanity has constructed and encountered.⁶ Jinnah was an astute national leader who was aware of the culture and demands of his time. He saw Pakistan as a modern nation-state that, through its achievements in social justice, economic growth, governance, and the general well-being of its citizens, might achieve a prestigious place in the international world.⁷
Reviving Jinnah’s Vision for Pakistan
Quaid-e-Azam Muhammad Ali Jinnah's vision for Pakistan continues to serve as a guiding principle for the nation's development and advancement. His leadership throughout the Pakistan Movement was characterized by remarkable resolve and a steadfast dedication to justice, equality, and democracy. Jinnah's expression of the Two-Nation Theory was not simply a demand for an independent nation but a pragmatic structure to protect the cultural and political identity of Muslims in a diverse and frequently antagonistic context. His vision transcended religious boundaries, underscoring constitutional governance, socioeconomic equity, and the significance of national unity.
Jinnah's repudiation of theocracy and his advocacy for Pakistan as a contemporary, democratic state underscore his progressive and inclusive perspective on governance. His seminal lecture on August 11, 1947, exemplifies this vision, urging individuals to transcend religious, ethnic, and cultural divisions. His focus on equal rights for all residents established the basis for an inclusive national identity, surpassing the sectarian divisions that frequently afflicted the subcontinent.

The author holds a PhD in Islamic Thought from the Department of Islamic Thought and Culture at the National University of Modern Languages, Islamabad. He is also the anchor/host at Suno TV Channel, Islamabad, and the author of ten books and sixty-three international research publications. Additionally, he received the Best Researcher and Presentation Award in Antalya, Turkey, in 2021. 
E-mail: [email protected]

References
1. B. Beverley_nichols, Verdict on India (Creative Media Partners, LLC, 2022).
2. A.U. Qasmi and M.E. Robb, Muslims against the Muslim League (Cambridge University Press, 2017).
3. Long et al., State and Nation-Building in Pakistan: Beyond Islam and Security.
4. G. Allana, Quaid-I-Azam Jinnah: The Story of a Nation (Kazi Publications, Incorporated, 1989).
5. D. Joshi, Quaid-E-Azam Muhammad Ali Jinnah: The Man Behind the Curtain : A Biographical Novel Based on Life of the Man Who Reshaped the Map of the India (Pentagon Press, 2012).
6. Ibid.
7. A.H. Dani, World Scholars on Quaid-I-Azam Muhammad Ali Jinnah (Quaid-i-Azam University, 1979).