Naila Altaf Kayani
James Freeman Clarke once Said, “A politician thinks of the next election; a statesman thinks of the next generation,” A true statesman is he who looks into the future and considers the interests of his country as they will be affected not only by the requirements of the present, but by the probable exigencies of the future. Muhammad Ali Jinnah, often referred to as Quaid-e-Azam, was a visionary statesman and the driving force behind the creation of Pakistan. His leadership, characterised by wisdom, determination, and a deep understanding of the socio-political landscape of his time, laid the foundation for the nation of Pakistan, thus meeting an essential criteria of being a true leader. Quaid-e-Azam Jinnah’s leadership was defined by his unwavering commitment to the creation of a separate Muslim state in the Indian subcontinent. He foresaw that Hindus and Muslims — despite their shared history — had distinct religious, cultural, and political identities that necessitated separate nations.
This vision culminated in the establishment of Pakistan on August 14, 1947. Jinnah’s leadership style was inclusive and embraced diversity. He believed in creating a nation where all citizens, regardless of their religion, ethnicity, or background, could live in harmony. His famous speech on August 11, 1947, emphasized religious freedom and equal rights for all citizens of Pakistan, setting the tone for a democratic and inclusive nation. He was a staunch advocate of democracy and the rule of law. He laid the groundwork for a parliamentary system in Pakistan and believed in the principles of justice and accountability. Jinnah recognized the importance of social justice and welfare for a prosperous nation. He advocated for equal opportunities and socio-economic upliftment for all citizens, irrespective of their background. Muhammad Ali Jinnah, introduced the concept of the “Two-Nation Theory” during the struggle for independence from British colonial rule. This theory was central to the creation of Pakistan as a separate homeland for Muslims, based on the idea that Hindus and Muslims in the Indian subcontinent were distinct nations with different religious, cultural, and political aspirations. Today, decades after the partition of India and Pakistan, Jinnah’s Two-Nation Theory, once regarded by some as a historical artefact, finds a renewed relevance in contemporary India, where religious tensions and changes in the character of Kashmir, coupled with controversial policies like the Citizenship Amendment Act (CAA) and the rise of Hindutva ideology, raise pertinent questions about religious minorities and the secular fabric of the Indian state.
One of the most glaring examples of the Two-Nation Theory’s relevance in contemporary India is the situation in the region of Kashmir. India’s unilateral revocation of Article 370 in August 2019, which granted special autonomy to the state, was met with international concern. This decision significantly altered the religious character of the only Muslim-majority state in India, leading to fears of demographic change through the settlement of non-Kashmiri Hindus in the region.
Jinnah’s concerns about the rights and identity of religious minorities are eerily mirrored in the events surrounding the Kashmir issue today. Policies such as the Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC) in India have been viewed as discriminatory against Muslims and other minority communities. This aligns with the concerns Jinnah had about the rights of Muslims in a Hindu-majority India. evidence of discrimination against Muslims of India. The Citizenship Amendment Act (CAA), enacted in December 2019 fast-tracked Indian citizenship for religious minorities (Hindus, Sikhs, Buddhists, Jains, Parsis, and Christians) from neighboring countries, but notably excluded Muslims. This selective approach to granting citizenship has sparked concerns of religious discrimination and raises questions about India’s commitment to secularism. Jinnah’s vision of a separate nation for Muslims was rooted in concerns about religious freedom and equal rights for all, which appear to be challenged by such legislation. The rise of Hindutva ideology, which advocates for the primacy of Hindu culture and religion in India, has led to various controversies, including the ban on the wearing of the hijab (headscarf) in educational institutions in some states.
These incidents demonstrate growing religious intolerance and raise doubts about the inclusivity of India’s democratic fabric. Jinnah’s insistence on religious freedom and a nation where minorities could practice their faith without fear of discrimination stands in contrast to the events unfolding in contemporary India. Under the Modi government, India has witnessed a rise in religious polarization and communalism. This has reinforced the idea that religious minorities, especially Muslims, face increasing discrimination and marginalization in India. The treatment of religious and ethnic minorities in India has been a point of contention, reflecting the concerns Jinnah had about the rights and security of Muslims in a united India.