Through powerful imagery, poetry, and literature, artists and writers fueled the Pakistan Movement by inspiring unity and reinforcing the vision of an independent Muslim state.

The Pakistan Movement changed the identity of Muslims in South Asia and was more than simply a political conflict; it was also a cultural revolution. Media, art, poetry, and literature were instrumental in mobilizing the populace, developing ideological narratives, and awakening political consciousness. Intellectual and artistic manifestations that cultivated a shared sense of purpose and unity were the foundation of the movement's success. 
Literature, poetry, media, and visual art contributed to the Two-Nation Theory, which held that Muslims and Hindus were independent nations with distinct spiritual, cultural, and linguistic identities. These cultural resources offered a counternarrative to Hindu nationalism and British colonialism while also aiding in the expression of Muslim ambitions. Figures such as Allama Iqbal, Faiz Ahmed Faiz, Hafeez Jalandhari, and Maulana Zafar Ali Khan emerged as literary champions, employing their words to galvanize resistance and influence public sentiment. The Muslim League's mobilization of support and the defense of the demand for Pakistan were significantly influenced by newspapers like Dawn and Zamindar.
Art played a key role in the movement, with distinguished artists like Abdur Rahman Chughtai vividly encapsulating the difficulties, and ambitions of Muslims. Collectively, these cultural components established the groundwork for the formation of Pakistan, demonstrating that the movement was not merely political but also a profoundly intellectual and artistic pursuit.
The Creative Engine That Prompted the Movement: The Poetry of Allama Iqbal
Pakistan was largely conceptualized by Dr. Allama Muhammad Iqbal (1877-1938). His poetry was essential in raising Muslim political awareness, establishing the Two-Nation Theory, and sparking the call for an independent nation. He encouraged Muslims to fight colonial oppression and regain their identity through poetry steeped in Islamic history, spirituality, and philosophy.

Literature, poetry, media, and visual art contributed to the Two-Nation Theory, which held that Muslims and Hindus were independent nations with distinct spiritual, cultural, and linguistic identities. 

Iqbal first expressed the concept of an independent Muslim state on the subcontinent in his 1930 presidential speech at the Allahabad session of the All India Muslim League (AIML), which had a major impact on the Pakistan Movement. He foresaw a sovereign Muslim state in North-West India, stressing that Muslims were a separate people with unique cultural, social, and religious norms.
Conceptually Grounding Iqbal: Khudi and the Rebirth of Muslim Identities
Khudi (selfhood) was a central theme in Iqbal's poetry, which urged Muslims to develop a sense of introspection, spiritual enlightenment, and independence. In his 1915 magnum opus, "Asrar-e-Khudi" (Secrets of the Self), Iqbal highlights the need for self-realization as a means to empower oneself and reject colonial tyranny. Iqbal argues that Muslims should not be complacent and instead strive to rediscover their past glory.
His later compositions, such as "Bang-e-Dara" and "Bāl-e-Jibrīl", explore topics like defiance, fate, and the resurgence of Islamic civilization. When he writes, "Jahan-e-Nau Hai Abhi Purana, Misaal-e-Shams-o-Qamar Hai Tera" in "Tulu-e-Islam" (The Rise of Islam), he predicts a Muslim world revival.
According to Iqbal in Zarb-i-Kalim (1936), your light shines brighter than the sun and moon, and the new world is quite old.
اپنی ملت پر قیاس اقوام مغرب سے نہ کر
خاص ہے ترکیب میں قوم رسول ہاشمی
ان کی جمعیت کا ہے ملک و نسب پر انحصار
قوت مذہب سے مستحکم ہے جمعیت  تری
His verses inspired young Muslims, especially students, to act and resist, and his poetry significantly influenced them. The Pakistan Movement's guiding ideology owes a great deal to his vision of Muslim unity and revival.

Shair-e-Mashriq’s Influence on the Two-Nation Theory
Iqbal rejected the notion of a unified India and was an early supporter of Muslim political separatism. He stated that Hindu rule could not coexist with Islam because Islam was more than just a religion; it was a whole sociopolitical system. The idea that Muslims could only be protected by an independent state was reaffirmed in his poetry, which often dealt with the economic, political, and spiritual persecution of Muslims.
Muhammad Ali Jinnah acknowledged Iqbal as the source of inspiration for the establishment of Pakistan, and he went on to implement Iqbal's vision. In addition to laying the conceptual groundwork for Pakistan, Iqbal's poetry has left an indelible mark on the country's identity and sense of national pride.
The Pakistan Movement and Iqbal's Poems
Beyond the realm of academia, Iqbal's poetry had an impact. Several people, including students who would go on to lead the movement, learned his poetry and read it at political events and in publications. His poetry connected academic debate with popular activism, turning the Pakistan Movement into a cultural awakening and a political fight.
The Role of Writers and Poets in Shaping Political Thought
Poets and authors who advocated for Pakistan castigated colonial oppression and rallied the masses to dominate pre-partition India's creative scene. For Muslims, literature became a weapon against imperial rule, a means of coming together as a people, and a means of finding meaning in life.
Poetry by Faiz Ahmed Faiz, one of the most important poets of all time, combined revolutionary fervor with profound emotional resonance. His writings portrayed the pain of colonial domination and the promise of freedom.
Another important literary character was Josh Malihabadi, the "Poet of Revolution," whose poetry was passionate, angry, and blatantly anti-colonial. In his poetry, he urged Muslims to stand together in opposition to British rule. According to Hameed's 2004 book, “Josh Malihabadi: The Voice of Resistance”, he inspired young people to join the independence war by becoming an outspoken supporter of the Pakistan Movement.
Another major figure in Muslim nationalism was Hafeez Jalandhari, who went on to compose the national anthem of Pakistan. In his poetry "Shahnamah-e-Islam" (1941), Jalandhari lauded Islamic history, arguing that Muslims should fight for freedom so they might restore their magnificent past.
The literary canon played an instrumental role in the movement, shaping and propelling it forward rather than merely reflecting political developments. These literary giants used prose and poetry to make the need for Pakistan a cultural necessity rather than a mere political slogan.
The Role of Newspapers: Media as a Weapon of Resistance
Newspapers shaped public opinion and spread the philosophy of the Pakistan Movement. They became the primary medium for promoting political awareness, engaging in ideological discussions, and strengthening Muslim solidarity in the absence of mass communication outlets like radio and television, as well as widespread literacy.
Many press outlets were controlled by the British colonial authority and Hindu nationalist movements, who portrayed Pakistan as a contentious and retrograde movement. Muslim leaders and intelligentsia founded periodicals to oppose these ideas and seek a Muslim state. These periodicals raised knowledge of Muslim rights, political happenings, and leaders like Muhammad Ali Jinnah, helping the independence movement.
Dawn: Pakistan Movement’s Voice
Dawn, created by Muhammad Ali Jinnah in 1941, was a key Pakistan Movement publication. Jinnah saw the need for a strong, independent Muslim press to support the Two-Nation Theory and fight anti-Muslim propaganda. Dawn, the AIML's official mouthpiece, gave Muslim intellectuals and politicians a voice. 
Dawn's articles, lectures, and editorials on Pakistan's importance helped the Muslim League gain political support. Political protests, Muslim grievances, and British injustices were heavily covered. More crucially, it attacked Hindu-controlled journals like The Times of India and The Hindustan Times, which often denounced the desire for a Muslim state.
The newspaper connected Muslims across geographies and gave them a common ideology. Dawn stories spurred many young Muslims to join the Pakistan Movement, boosting the call for independence. Even after independence, Dawn was Pakistan's most authoritative English-language daily. 
Zamindar: Maulana Zafar Ali Khan's Fearless Journalism 
Zamindar, edited by Maulana Zafar Ali Khan, was another important Pakistan Movement publication. An Urdu-language newspaper, Zamindar reached farmers, laborers, and middle-class Muslims, unlike Dawn, which targeted educated elites in English. 
Zamindar was one of the loudest voices opposing British colonization and Hindu political dominance. Maulana Zafar Ali Khan's poetry and journalism were bold, humorous, and critical of the British Raj and Congress Party. His publications exposed economic exploitation, political prejudice, and religious persecution of Muslims.
Zamindar's unique feature was his use of poetry and satire to critique British rule and Hindu fundamentalism. Maulana Zafar Ali Khan published editorial poems criticizing British rulers and encouraging Muslims to fight injustice. His daring journalism earned him several British government bans and legal measures, yet he continued to push for Muslim rights.
Al-Hilal and Al-Balagh: Muslim Journalism Pioneers 
Maulana Abul Kalam Azad's Al-Hilal and Al-Balagh, founded in the early 20th century, were among the first Indian publications to promote Muslim political consciousness. These writings shaped Muslim political ideology before Azad opposed division. They criticized British policies, fostered Islamic brotherhood, and formed the basis for Dawn and Zamindar's advocacy for Pakistan.
Newspapers were instrumental in transforming Pakistan from a mere concept into a movement backed by millions of knowledgeable, politically aware Muslims who perceived independence as their sole feasible destiny.
The Role of Art in Shaping Muslim Identity
Although literature and media predominated the intellectual sphere of the Pakistan Movement, visual art significantly contributed to the formation of Muslim identity and nationalist awareness. Artists employed their skills to illustrate Muslims' challenges, ambitions, and cultural uniqueness, affirming their status as a distinct nation entitled to independence. 
Abdur Rahman Chughtai: The Artist of Muslim Nationalism
Abdur Rahman Chughtai (1897-1975) was a highly influential artist whose works honored Islamic history and Muslim nationalism. Chughtai was recognized for amalgamating Mughal, Persian, and modern creative inspirations to produce representations that epitomized Muslim identity and defiance against colonial oppression. 
Chughtai's artworks frequently illustrated historical Islamic characters, magnificent mosques, and cultural emblems that profoundly resonated with the Muslim population. His artwork had a crucial role in cultivating pride in Islamic civilization, a fundamental component of the ideological foundation of the Pakistan Movement. His series of paintings on Iqbal’s poems artistically represented his ideology of selfhood and struggle, establishing a profound connection to the movement. 
Political Comics and the Movement for Pakistan 
Political cartoons significantly influenced popular sentiment. Periodicals disseminated satirical images that critiqued British policy, Hindu nationalist ambitions, and the leadership of Congress. These drawings distilled intricate political concepts, rendering them comprehensible to a predominantly illiterate populace. Numerous drawings satirized the duplicity of British authorities and underscored the necessity for an independent Muslim state.
Art as a Cohesive Element 
Art functioned as a medium for political expression and a mechanism for integrating Muslims through a common cultural identity. Artworks, including paintings, posters, and cartoons portraying Islamic architecture, historical conflicts, and Muslim leaders, emphasized that Indian Muslims were heirs to a magnificent heritage and fated for an autonomous future.  
The visual depiction of Muslim identity was essential in challenging the perception of Muslims as a simple minority in India. It emphasized their profound cultural history, contributions, and aspirations for autonomy. By the time Pakistan was established in 1947, art had already solidified its role as a crucial component of the nationalist movement, contributing to the formation of the new nation's cultural identity.
The Crucial Influence of Urdu Poetry in the 1940s: Stimulating Protests and Promoting Unity
The 1940s were a pivotal period in the Pakistan Movement, characterized by heightened political activism and an escalating demand for independence. In the middle of all this disturbance, Urdu poetry became a unifying and potent force, inspiring hope, resistance, and mobilization. The rhythmic elegance and emotional profundity of Urdu poetry rendered it an ideal medium for political argumentation, resonating with individuals across all geographies, socioeconomic strata, and literacy levels. The spoken word possessed immense force, and poetry emerged as a medium of revolution.
During an era of restricted mass communication, mushairas (poetry recitals) emerged as public assemblies where poets delivered lines that affirmed Pakistan's ideology. The poetry sessions served as acts of political defiance rather than simple artistic displays, with poets imbuing their lines with fervor and conviction, thereby fortifying the populace's spirit. Public rallies, student movements, and Muslim League assemblies frequently resonated with Urdu poets' words, transforming poetry into a vehicle of resistance and solidarity.
The Poetic Expressions of the Movement
Hafeez Jalandhari significantly influenced the movement's lyrical discourse. His epic poem "Shahnamah-e-Islam," an extolling of Islamic history and Muslim valor, gained considerable popularity among the youth and supported the notion that Muslims constituted a formidable and ancient civilization rather than a minority. His works fostered nationalist pride and a feeling of historical continuity, enabling Muslims to perceive Pakistan as the subsequent chapter in their illustrious history.
Josh Malihabadi, recognized as the “Shair-e-Inquilab" (poet of revolution), imbued his poetry with revolutionary fervor. His poetry condemned British colonial governance and articulated the pressing necessity for Muslim self-determination. His compelling discourse motivated students and activists to protest and advocate for an autonomous nation.
Faiz Ahmed Faiz was one of the most prominent poetic voices of the 1940s. Although his poetry was frequently nuanced and metaphorical, it possessed a political subtext. His words encapsulated the anguish of oppression and the desire for liberation, profoundly resonating with people striving for Pakistan. His renowned poem "Hum Dekhenge," although composed subsequently, encapsulated the revolutionary ethos that inspired the uprising. His words, imbued with hope and defiance, persist in inspiring generations.
Urdu Poetry as a Vehicle for Mass Mobilization
Urdu poetry in the 1940s transcended elite circles and intellectual discourse. It infiltrated daily existence, transforming into an instrument of widespread mobilization. It was articulated during rallies, inscribed on walls, disseminated in newspapers, and conveyed through speeches. The emotive and rhythmic characteristics of Urdu poetry facilitated its memorization, rendering it accessible to individuals lacking literacy skills.
Poets employed marsiyas (elegiac poetry) and naat (devotional poetry) to elicit religious sentiments. This amalgamation of religion and politics became poetry a spiritual and emotional catalyst, bolstering the belief that Pakistan was not merely a political need but a sacred endeavor. A frequently quoted verse that became emblematic of the movement was:
چھن گیا مجھ سے میرا عزیز ترین اثاثہ
اب میرے ہاتھ صرف ایک پرچم کا سایہ ہے
These literary phrases transcended socioeconomic and linguistic boundaries, uniting Muslims in their battle for Pakistan.
The Pakistan Movement was influenced by political negotiations, public rallies, and a cultural renaissance manifested in literature, poetry, newspapers, and art. These cultural media's influence was significant, as they established a robust ideological framework, galvanized the populace, and maintained the impetus for independence. 
Poetry, especially in Urdu, was pivotal in this awakening. The writings of Iqbal, Faiz, Hafeez Jalandhari, and Josh Malihabadi provided the movement with intellectual profundity, emotional vigor, and spiritual fortitude. Poetry elevated the demand for Pakistan into a collective aspiration, motivating millions to engage in the struggle, withstand adversities, and persist in their quest for an independent nation.
Publications like Dawn and Zamindar served as intellectual arenas, challenging anti-Muslim propaganda and consolidating varied Muslim perspectives. The artistic contributions of individuals such as Abdur Rahman Chughtai graphically reinforced Muslim identity, establishing Pakistan as a profound cultural requirement rather than merely an abstract political demand.
Recommendations
Safeguarding and Advancing Literary Heritage. To guarantee that future generations comprehend the cultural implications of independence, it is imperative that the poetry and literature of the Pakistan Movement be preserved and incorporated into educational curricula. Poetry need not be restricted to textbooks but should be actively incorporated into school events, public readings, and media creations.
Digital Archives of Periodicals and Poetry. A substantial digital archive must be established to preserve the historical newspapers, editorial writings, and poetry that inspired the Pakistan Movement. This will facilitate access to original information for scholars and the general public, enhancing comprehension of the media's influence on national consciousness.
Promoting Artistic Depiction of the Movement. Since art helps form a country's identity, the government and cultural groups should support art projects that show the challenges faced during the Pakistan Movement. Museums, galleries, and exhibitions ought to display the paintings, posters, and political cartoons that contributed to the conflict.
Resuscitating the Tradition of Mushairas (Poetry Recitals). The custom of mushairas, which significantly contributed to rallying individuals during the Pakistan Movement, had to be revitalized on a broader scale. Regular events honoring the works of movement-era poets should be conducted in colleges, cultural institutions, and literary festivals to sustain the essence of revolutionary poetry.
Integrating Media Studies into Historical Research. The influence of media on the formation of political movements is sometimes underestimated. Future studies should examine the role of newspapers, radio broadcasts, and printed materials in shaping nationalist emotions. Promoting scholarly research on the cultural dimensions of the Pakistan Movement will facilitate a more thorough comprehension of history.

The writer is an anchor at Suno TV. He has also authored 12 books and 63 international publications.
E-mail: [email protected]

References 
• Iqbal, Muhammad. Bang-e-Dra (The Call of the Marching Bell). Lahore: Sheikh Ghulam Ali & Sons, 1924.
• Jalandhari, Hafeez. Shahnamah-e-Islam. Lahore: Maktaba-e-Urdu, 1941.
• Malihabadi, Josh. Shola-o-Shabnam. Delhi: Anjuman Tarraqqi Urdu, 1947.
• Ali, Chaudhry Muhammad. The Emergence of Pakistan. New York: Columbia University Press, 1967.
• Jalal, Ayesha. The Sole Spokesman: Jinnah, the Muslim League and the Demand for Pakistan. Cambridge: Cambridge University Press, 1985.
• Schimmel, Annemarie. Gabriel’s Wing: A Study of the Religious Ideas of Sir Muhammad Iqbal. Leiden: Brill, 1989.
• Naqvi, Syed Azizuddin. Chughtai’s Art and Muslim Identity. Lahore: Sang-e-Meel Publications, 2010.
• Zaman, Muhammad. Media, Politics, and the Pakistan Movement. Karachi: Oxford University Press, 2002.