Quaid-e-Azam’s Vision of Pakistan

QUID’S VISION OF PAKISTAN (1942-1947)

Quaid’s vision was a demand and struggle for Pakistan so that physically and spiritually Muslims of
subcontinent would be free to conduct their affairs according to their traditions and genius. The idea
of Pakistan was based on solid foundations of social justice and Islamic socialism which emphasizes
equality and brotherhood; the great ideals of human progress, tolerance, regard and respect for each
other’s faith and beliefs. The Quaid’s vision of a modern Pakistan was based on no feudal foundation,
mainly to abolish the practice of prizing local interests above national interests and to get rid of the
relic of the old administration, where feudal lords cling to local liberty, merely to use it as a channel of
personal aggrandizement, to reach the corridors of power. He dreamed of a true Islamic Welfare State
where there will be a strong economy due to industrial development, every citizen will have an equal
opportunity to make progress irrespective of caste, creed and religion.

‘The idea was that the Muslims of subcontinent should have a state in which they would live and
breathe as free men and in which they could develop according to their own lights and culture and
where principles of Islamic social justice could find free play’.
‘His vision of Pakistan was an ideal Islamic State with its socio economic set up based on the teachings
of faith; his ideal state’, in the words of his distinguished associates; ‘would be one where Islamic
values and mandates would be accepted and observed; where the Islamic concept of equality,
fraternity, liberty and justice would find free play’.

(Hussain Imam)

In September 1945, Sir Homi Moodi had enquired from Quaid as to what will be the workable
economic grounds when Pakistan will emerge as a sovereign state on the political map of the world.
His vision was crystal clear. He explained that three pillars will form the foundation of workable
economic grounds for Pakistan and these are listed as under:
a. Economy
b. Stability
c. Development

Jinnah’s vision for Pakistan was based on the teachings of Quran and Sunnah which were set 1400
years ago. “It was to be a state that did not discriminate between individuals and provided justice,
health and education to all. But it’s unfortunate that in the past 70 years we did not create the
Jinnah’s Pakistan.
”He was not in favor of a religious or plutonic Islamic state where the emphasis would be on regulative
and punitive act. He was convinced that the modern notions of nation state, governance, political
participation could be combined with the social justice and equality as annunciated in Islam”.

Jinnah's Pakistan is not an easy idea, concept or vision to present or describe. “What one can say
safely is that since Pakistan was claimed in the name of Muslims on the basis of the two-nation
theory, it was premised firmly on religious nationalism in contrast to territorial nationalism.

It is equally true that he by no means had a preference for a theocracy or a state in which the ulema
would enjoy veto rights as they do in Ayatollah Khomeini's Iran. He wanted Pakistan to be a state for
Muslims. A modern but Muslim democracy in which the Shariah would be the source and inspiration
for law and constitution.

He hoped that Pakistan, thus, was to be a country where minorities would be free of persecution and
prejudice. He reminded them the teachings of Islam, which clearly bind a Muslim to protect and honor
the life and property of a non-Muslim. Jinnah reminded the Muslims that the tenets of Islam enjoin on
every Musalman to give protection to the minorities regardless of caste and creed. He exhorted them
to make a better of our prestige and honour to safeguard the lives of the minority community
regardless of the treatment meted out to Muslims in India.

Jinnah’s interpretation of Pakistan progressive one, embodying the noblest principles of the great faith
which once inspired a great civilization that counted amongst its citizens not just Muslims but people
of all faiths who lived side by side enjoying full equality and religious freedom.

Reference from Pakistan Resolution

Pakistan Resolution adopted on 23 March, 1940 marked the culmination point of co-existence of
Muslim and Hindus in a United India and the beginning of an epic movement for a separate homeland
for the Muslims of the sub-continent, which crystallized into reality within a short span of seven years
under the indomitable leadership of Quaid-e-Azam Muhammad Ali Jinnah. He not only won freedom
for the Muslims but also gave his vision about the path Pakistan had to traverse as a state and earn its
rightful place in the comity of nations. He epitomized his vision in a Broadcast talk to the people of
United States in February 1948 in these words “The constitution of Pakistan has yet to be framed. I do
not know what the ultimate shape of this constitution is going to be, but I am sure that it will be of a
democratic type embodying the essential principles of Islam. Islam and its idealism have taught us
democracy. It has taught equality of men, justice and fair play to everybody. In any case Pakistan is not
going to be a theocratic state, to be ruled by priests with divine mission. We have many non-Muslims,
Hindus, Christians and Parsis but they are all Pakistanis. They will enjoy the same rights and privileges
as any other citizen and will play their rightful part in the affairs of Pakistan”.
Quaid-i-Azam at the All India Muslim League session at Lahore on 23rd March 1940 discussed this
point and said: "I may explain that the Musalmans, wherever they are in a minority, cannot improve
their position under a united India or under one Central government. Whatever happens, they would
remain a minority, by coming in the way of the division of India they do not and cannot improve their
own position. On the other hand, they can, by their attitude of obstruction, bring the Muslim
homeland and 60,000,000 of the Musalmans under one government, where they would remain no
more than a minority in perpetuity"

Gandhi Jinnah talks (1944)

Quaid’s vision of Pakistan is clear from Gandhi Jinnah talks of 1944 as Quaid-i-Azam painstakingly
explained the basis of the demand of Pakistan. “We maintain”, he wrote to Gandhi, “that Muslims and
Hindus are two major nations by any definition or test of a nation. We are a nation of a 100 million.
We have our distinctive outlook on life and of life.”

In his letter to Leopold Amery, the Secretary of State for India, the Viceroy wrote “Jinnah wants
Pakistan first and independence afterwards, while Gandhi wants independence first with some kind of
self-determination for Muslims to be granted by a provisional Government which would be
predominantly Hindu.”

On the other hand, Gandhi only wanted to achieve independence first and foremost – partition
discussions could follow later, whereas Jinnah wanted to settle the issue of partition first and before
the British left, Gandhi wanted that power over the whole of India should first be transferred to
Congress, which thereafter would allow Muslim majority areas that voted for separation to be
constituted, not as independent sovereign state but as part of an Indian federation.

Reasons for the Failure of Gandhi Jinnah Talks:

The reasons for failure of Gandhi Jinnah talks can be summarized as

1.
Jinnah rejected CR Formula arguing that separation could not be deferred till after
independence, considered common services to be unnecessary, and felt that plebiscites with
both Muslims and Hindus voting contradicted the basic principle of Muslims being a distinct
nation with an inherent right of self-determination.
2.
Gandhi did not accept the view that the Indian Muslims constitute a separate nation, he
regarded India as one family consisting of many members, and the Muslims were one of them.
3.
Gandhi proposed that only the Muslims living in Balochistan, Sindh, N.W.F.P and parts of the
Punjab, Bengal, Assam, who desired to live in separation from the rest of India, should form the
 new state. But on this Jinnah insisted that Pakistan should include all the six provinces
(resolution of the Muslim League in 1940).
4.
Gandhi held that the separate Muslim state should be formed after India was free. On this
Jinnah urged for an immediate and complete settlement.
5.
Gandhi suggested that there should be a treaty of separation to provide for foreign affairs,
defense, communication, customs commerce and the like, as matters of all these matters,
which were the life-blood common central authority or government. But none of them were
acceptable to Jinnah.
 Posted on March 31, 2019 in Articles, Home Slider, Vol 14

General elections (1945-1946)

The Muslim League announced that it would fight the elections on the two clear-cut issues –

• The Muslims of India are one nation.

• The only solution of the complicated constitutional problem of India is the creation of Pakistan

Elections for the Central Legislature were held in December 1945. Though the franchise was limited,
the turnover was extra ordinary. Leagues performance was even more impressive as it managed to
win all the 30 seats reserved for the Muslims. The results of the provincial election held in early 1946
were not different. Congress won most of the non-Muslim seats while Muslim League captured
approximately 95 percent of the Muslim seats. League celebrated January 11, 1946 as the Day of
victory and declared that the election results were enough to prove that Muslim League under the
leadership of Quaid-i-Azam was the sole representative of the Muslims of the region.

All said and done, it was the last variable made Pakistan possible. Indeed, the massive electoral verdict
in Pakistan’s favour during 1945-46 was the most important development between 1940 and 1947
between the adoption of the Lahore Resolution and the emergence of Pakistan.

QUID’S VISION OF PAKISTAN (1947-11 SEPTEMBER 1948)

After independence, as part of his vision, Quaid-e-Azam said, “The first duty of the state is to maintain
law and order, to protect the life, property and religious beliefs of its people. The biggest curses of
bribery, corruption, black-marketing, nepotism and jobbery, inherited from India, should be put down
with an iron hand. To make Pakistan happy and prosperous, we should concentrate on the well-being
of its people, especially the poor masses. As citizens of Pakistan, we have equal rights, privileges, and
obligations, irrespective of colour, creed, cast and religion. You are free, you are free to go to your
temples, to mosques or to any other place of worship in Pakistan. We should always be guided by the
principles of justice and the fair play without any partiality or favouritism”.

The Quaid spelled out his vision in his speech of August 11, 1947 in the mother legislative assembly
— rightly described as his Magna Carta for Pakistan, that:

• Jinnah’s Pakistan — all its citizens will be equal, they will enjoy equal rights — irrespective of caste,
creed, colour or gender; they will be free to practise their religions, go to their temples, mosques
and churches, etc.

• Islamic socialism and secularism — according to the Quaid — were not a contradiction of Islam but
its true manifestation.

• That’s why the Quaid separated religion from state management and declared categorically that
Pakistan would not be a theocratic state.

Constitution
On 26 November 1945, the Quaid-i-Azam said at Peshawar:

You have asked me in your welcome address what would be the law (constitution) in Pakistan. It is an
absurd question. Muslims have faith in one God, one Holy Prophet (peace be upon him) and one Book.
This is the only law for the Muslims. Islam will be the basic law of Pakistan and no law repugnant to
Islam will be enforced in Pakistan.

Addressing the Shahi Darbar at Sibi in Baluchistan on 14 February 1948, the Quaid said:

It is my belief that our salvation lies in following the golden rules of conduct set for us by our great
lawgiver, the Prophet of Islam (peace be upon him). Let us lay the foundation of our democracy on the
basis of truly Islamic ideals and principles.

Addressing a public meeting at Lahore on 30 October 1947 the Quaid-i-Azam said:

If we take our inspiration and guidance from Holy Quran the final victory will be ours. All I require of
you now is that every one of us to whom this message reaches must vow to himself and be prepared
to sacrifice his all, if necessary, in building up Pakistan as a bulwark of Islam.

Eid Miladun-Nabi on 25th January 1948, the Quaid-i-Azam said:

He could not understand a section of the people who deliberately wanted to create mischief and made
propaganda that the constitution of Pakistan would not be made on the basis of Shari‘at... Islamic
principles today are as applicable to life as they were thirteen hundred years ago ... Non-Muslims have
nothing to fear ... Islam has taught us democracy. Let us make it (the future constitution of Pakistan).
We shall make it and we will show it to the world.

In his address to the people of Australia on 19 February 1948, he observed, “the great majority of us
are Muslims. We follow the teachings of the Prophet Muhammad (PBUH). We are members of the
brotherhood of Islam... But make no mistake: Pakistan is not a theocracy”.

Then came the last word on the subject in the form of Quaid’s broadcast to the people of the USA in
which he dispelled all doubts and put an end to the debate regarding the future shape of Pakistan’s
constitution and Quaid’s vision of Pakistan.

He declared emphatically: The constitution of Pakistan has yet to be framed... I do not know what the
ultimate shape of this constitution is going to be, but I am sure that it will be of a democratic type,
embodying the essential principles of Islam. Today they are as applicable in actual life as they were
1300 years ago. Islam and its idealism have taught us democracy. It has taught equality of men, 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. We have non-Muslims
— they are all Pakistanis. They will enjoy same rights and privileges as any other citizen.

Legislature and the Future Government

He reminded the legislature and the future government that the duty of a government is to maintain
law and order so that the life, property, and religious beliefs of its subjects are fully protected by the
state. . The Quaid had already perceived that corruption and bribery might make deep inroads in the
society, thus, he emphasized on the first constituent assembly to take adequate measures to nip the
evil in bud.
This is a universally-accepted objective of governance and the most important ingredient of the state’s
responsibility which it is impossible to implement and pursue the objectives of independence and
strengthen our national moorings.

Civil Servants

Giving guidelines to the civil servants, the Quaid advised thus:

“Whatever community, cast or creed you belong to, you are now the servants of Pakistan. The days
have gone when the country was ruled by the bureaucracy. It is people’s government, responsible to
the people more or less on democratic lines and parliamentary practice.” He made some basic points
that: “You have to do your duty as servants; you are not concerned with this political or that political
party, that is not your business.”
“The other important thing was that of your conduct and dealing with the people in various
departments in which you may be; wipe off the past reputation; you are not rulers. You do not belong
to the ruling class; you are their servants and friends, maintain the highest standard of honour,
integrity, justice and fair play.”

Economic System

Quaid-e-Azam did not wish to have a western type of economic system. He said, ‘our planning
committee chalks out an economic system, it will be based upon the teachings of Quran’. Rather, he
desired to have an Islamic model of economy for Pakistan.

On the establishment of State Bank of Pakistan, Quaid-e-Azam advised that Pakistan should not follow
Western Economic System. He advanced two arguments in this respect. Firstly, this system had
resulted in two world wars in the 20th century and secondly this was instrumental for increasing the
gap between haves and have-nots. Accordingly, he advised the Research Department of State Bank of
Pakistan to help develop an economic system based on the Islamic concept of equality of mankind and
social justice. . His vision for economy was as follows:
“The Western world, in spite of the advantages of mechanization and industrial efficiency, is today in a
worse mess that was ever before in history. The adoption of Western economic theory and practice
will not help us in achieving our goal of creating a happy and contented people. We must work our
destiny in our own way and present to the world an economic system based on true Islamic concept of
equality of manhood and social justice. We will thereby be fulfilling our mission as Muslims and giving
to humanity the message of peace which alone can save it and secure the welfare, happiness and
prosperity of mankind.”

Industry

Jinnah was fully aware that Pakistan will become a power only if it had a viable and strong industrial
base. Therefore, Quaid encouraged the managers of Pakistan to utilize all the natural resources
available in the country. He believed that our country was full of natural resources required for the
development of any country. . Encouraging private Enterprise, he stated:
“I would like to call your particular attention to the keen desire of the Government of Pakistan to
associate individual initiative and private enterprise at every stage of industrialization. The number of
Industries Government have reserved for management by themselves consists of Arms and Munitions
of War, generation of Hydel power and manufacture of Railway wagons, Telephone, Telegraph and
wireless apparatus. All other industrial activity is left open to private Enterprise which would be given
every facility a Government can give for the establishment and development of industry.”

Quaid tried to motivate the Muslim investors to invest in the industrial sector. He said that ‘every new
mill or factory means a step-forward on the road to the economic stabilization of our country and
prosperity of its people’. He desired that soon Pakistan should have a viable industrial base to move
forward on the path of development. He said, “If Pakistan is to play its proper role in the world to
which its size, manpower and resources entitle it, it must develop industrial potential side by side with
its agriculture and give its economy an Industrial base.” Jinnah knew very well that through industrial
development the country would be able to stand on its own feet. Therefore, he said:

“By industrializing our State, we shall decrease our dependence on the outside world for necessities of
life; we will give more employment to our people and will also increase the resources of the state.
Nature has blessed us with a good many raw materials of Industry and it is up to us to utilize them to
the best of the state and its People.”

State Bank of Pakistan

It was on 1 July 1948 that the State Bank of Pakistan was established in Karachi. The opening
ceremony was presided over by the Quaid. On this occasion the Quaid said: I need hardly dilate on the
important role that the State Bank will have to play in regulating the economic life of our country. The
monetary policy of the bank will have a direct bearing on our trade and commerce, both inside
Pakistan as well as with the outside world and it is only to be desired that your policy should
encourage maximum production and a free flow of trade. The monetary policy pursued during the war
years contributed, in no small measures to our present day economic problems. The abnormal rise in
the cost of living has hit the poorer sections of society including those with fixed incomes very hard
indeed and is responsible to a great extent for the prevailing unrest in the country.

Quaid-e-Azam stated, “The State bank of Pakistan should evolve an economic system compatible with
Islamic ideas of social and economic life. The Western economic theory and practice will not help us in
achieving our goal of creating a happy and contended society. “And to “work our destiny in our own
way and present to the world an economic system based on true Islamic concept of equality of
manhood and social justice”.

Social Justice

He hoped that in Pakistan, every citizen should have equal rights and perform his duties fully with
dedication and honesty to make this country a great nation of the world. Since the birth of Pakistan,
he offered all communities living in the country, to live here with peace and State will be responsible
for their security and for their welfare. Jinnah assured them that we shall continue to protect the life
and property of minorities in Pakistan and shall give them a fair deal and declared emphatically that
they shall be entitled to the same treatment as any other citizen provided that they remain faithful
and loyal to the State.

SOCIO-ECONOMIC JUSTICE

Pakistan was to be a state with liberal Muslim posture having strong belief in democratic values. The
spirit behind the theme was to provide socio-economic justice to the Muslims who faced the crucial
moments of Hindu exploitation under British rule. The Quaid was fully aware of these circumstances.
He had always, strongly believed to enforce the basic principle of Islamic economic system in Pakistan.
It was closer in its spirit to modern concept of welfare state. It base was to opt the moderate way, just
to avoid the excessiveness of uncontrolled economy and that of socialist doctrine. The Quaid believed
that economic development and economic power were the most important of all the departments of
life.
His vision was based on the geo-economic importance of Pakistan. If Pakistan wished to play its proper
role in the world, it must develop its industrial potential side by side with its agriculture he believed.
On the occasion of laying the foundation stone of the building of the Valika Textile Mills Ltd, he
expressed:
“…….I thought that in planning your factory, you have provided for proper residential accommodation
and other amenities for the workers, for no industry can thrive without contented labour.”
Speaking at a public reception at Chittagong; the Quaid said: “Pakistan should be based on sure
foundations of social justice and Islamic socialism which emphasis equality and brotherhood of
man….These are the basic points of our religion, culture and civilization.”
He further said:
“The people of Pakistan will not mind making sacrifices in order to make our state in the future a really
strong and stable state so that we can handle more effectively and with ease our programme,
especially for the uplift of the masses.”
The Quaid-i-Azam had strong reservations about Western capitalist model of economy. He remarked
that:
“The economic system of the West has created almost insolvable problems for humanity…..The
adoption of Western economic theory and practice will not help us in achieving our goal of creating a
happy and contented people. We must work our destiny in our way and present the world an
economic system, based on true Islamic concept of equality and social justice.”
The paramount objective of Pakistan’s economic policy was to do a lot for the poor. The Quaid
envisaged; “The Muslims were asking for Pakistan. If the government did not mean the equality of
manhood, what would be the use of it? The purpose of whole struggle was that we want to do
everything that is possible for the poor.”
Foreign Policy

The original pattern of external relations given by Quaid-i-Azam is still valid today. Pakistan joined the
United Nations in September 1947, as a new member. Pakistani leadership was emphasizing friendship
with all, promotion of peace and harmony, support to the oppressed people of the world, and a strict
observance of the principles of international conduct, as enshrined in the UN Charter.
“Our foreign policy is one of the friendliness and goodwill towards the nations of the world. We do not
cherish aggressive designs against any country or nation. We believe in the principle of honesty and
fair play in national and international dealings and are prepared to make our utmost contribution to
the promotion of peace and prosperity among the nations of the world. Pakistan will never be found
lacking in extending its material and moral support to the oppressed and suppressed people of the
world, and in upholding the principles of the United Nations Charter.”

“Our object should be peace within and peace without. We want to live peacefully and maintain
cordial and friendly relations with our immediate neighbors and with the World at large. We have no
aggressive designs against any one. We stand by the United Nations Charter and will gladly make our
full contribution to the peace and prosperity of the World.”

The Quaid, in an interview given to a Swiss journalist, on March 11, 1948, in answer to the question whether
there is any hope of India and Pakistan coming to a peaceful settlement of their own with regard to their
differences, he said:

“Yes, provided the Indian Government will shed the superiority complex and will deal with Pakistan
on an equal footing and fully appreciate the realities.”

Defense Policy
Although Pakistan’s foreign policy was based on full support of peace and adherence to the U.N.
Charter, yet in the presence of an aggressive and hostile neighbour, it could not afford to neglect its
defense. A weak and defenseless country in this imperfect World invites aggression from others. The
best way to remove the temptation from those who thought that Pakistan was weak and they could
bully and attack her was and indeed still is to build a strong deterrent force.
On January 23, 1948, while addressing the establishment of H.M.P.S ‘Dilawar’, the Quaid said:
“It was the need of the time to be fully prepared against the aggressive designs. Nature’s inexorable
law is the survival of the fittest. Pakistan’s armed forces, were the custodians of the life, property and
honour of the people of Pakistan: they were the most vital of all Pakistan’s services.”
Address to Civil, Naval, Military and Air Force Officers

On October 11, 1947, in an address to Civil, Naval, Military and Air Force Officers of Pakistan
Government, Karachi, he said:

We should have a State in which we could live and breathe as free men and which we could develop
according to our own lights and culture and where principles of Islamic social justice could find free
play.

Education as an Economic Driver

Quaid-i-Azam firmly believed that no nation can consolidate without education. In a message to All
India Educational Conference, he said, “There is no doubt that the future of our state will, and must,
greatly depend on the type of education, we give to our children. There is immediate and urgent need
for giving scientific and technical education to our people and at the same time, we have to build up
the character of our future generation.”
Quaid’s vision in respect of using education as an economic driver was contained in his several
speeches. In his message to All Pakistan Educational Conference, Karachi on November 27, 1947. He
emphasized on the purpose of education and laid stress on technical and vocational education and on
character building. This was his vision:
“We must earnestly bring our educational policy and programme on the lines suited to the genius of,
our people, consonant with our history and culture, and regard to the modern conditions and vast
developments that have taken place all over the world. This is an immediate and urgent need for
training our people in the scientific and technical education in order to build up our future economic
life and we should see that our people undertake science, commerce, trade and particularly well-
planned industries. But do not forget that we have to compete with the world which is moving very
fast in this direction. Also we must emphasize that greater attention should be paid to technical and
vocational education. In short, we have to build up the character of our future generation which
means highest sense of honour, integrity, selfless service to the nation and sense reasonability and we
have to see that are fully qualified or equipped to play their part in various branches of economic life
in a manner which will do honour to Pakistan.”

On April 18, 1948, he emphasized on specialized education. An extract from his reply to the address of
welcome at Edward College, Peshawar is quoted below:
“I entirely-------That instead of more clerks and government servants, your college is now offering
suitable subjects for students, which would enable them to take their place in commerce, trade,
industry banking and insurance business. It should be the aim of our colleges to produce first class
experts in Agriculture, Zoology, Engineering, Medicine and other specialized subjects.Only thus shall
we be able to come grip with the problems that are now us in the task of raising the standard of living,
especially of the common man.”

Pakistan Optimizing the Exploration of Unlimited Resources

For the development of a country, the urgent need is to exploit the resources of all types Quaid had
visualized the existence of unlimited resources in Pakistan and urged upon the stakeholders to exploit
these to our advantage. In this respect extracts from his message on the First Anniversary of Pakistan
on August 14, 1948 are quoted below:
“Nature has given you everything; you have got unlimited resources. The foundations of your State
have been laid and it is now for you to build, and build as quickly and as well as you can; as go ahead
and I wish you God-speed.”

Enormous Resource and Potentialities

Quaid’s vision had forecasted the presence of enormous resources and potentialities in Pakistan. He
had urged all to make the best of these resources to our advantage. In this respect, an extract from his
Radio speech from Lahore of October 30, 1947, is quoted below
“Enormous resources are in your hand we have undoubtedly talents; Pakistan is blessed with
enormous resources and potentialities; providence has endowed us with all wealth of nature and now
it lies with man to make the best of it”.
Human Resource for Economic Development

Human resource (HR) development is considered as a pre-requisite for economic development. It is

firmly believed that man behind the machine is very important. Nations who invest in HR continue to
develop and exploit the resource to their advantage. Human Capital has emerged as a driver for
economic development. Quaid had visualized these aspects. Extracts from his speech delivered on
September 26, 1947 (quoted from “Glimpses of Quaid-e-Azam Page 99) are stated below:

“Funds are, no doubt, necessary for development but, at the same time national growth and re-
generation do not depend on funds alone. It is human toil that makes for the prosperity of the people
and I have no doubt, that we have Pakistan a nation of industries and determined people whose past
traditions have already distinguished them in the field of human achievement”.

Minorities
Another issue of great concern was to define the status of minorities in Pakistan, because in the
absence of constitution, there was unrest and propaganda about the issue. But the Quaid had no
confusion about this. Quaid took full responsibility for the protection of minorities in Pakistan because
he knew that an isolated community could not make headway in the comity of nations. Therefore he
assured the non-Muslim communities of full support and protection. He said, “Pakistan shall do all it
can to create a sense of security and confidence in the non Muslim minorities”.
In his Presidential Address to the Constituent Assembly he remarked:
“You are free, you are free to go to your mosques or to any other place of worship in this State of
Pakistan. You may belong to any religion or caste or creed; that has nothing to do with the business of
the State…….We are starting with the fundamental principle that we are all citizens and equal citizens
of one State……Now, I think that we should keep that in front of us as our ideal and you will find that in
course of time Hindus would cease to be Hindus and Mulsims would cease to be Muslims, not in the
religious sense, because that is the personal faith of each individual, but in the political sense as
citizens of the State.”

My guiding principle will be justice and complete impartiality, and I am sure that with your support
and co-operation, I can look forward to Pakistan becoming one of the greatest Nations of the world”

On the occasion of Eid-ul-Fitr, the Quaid-e-Azam said in his message: “Those of our brethren who are
minorities in Hindustan may rest assured that we shall never neglect or forget them. Our hearts go to
them, and we shall consider no effort too great to help them and secure their well-being, for I
recognize that it is the Muslim minority provinces in this sub-continent who were the pioneers and
carried the banner aloft for the achievement of our cherished goal of Pakistan.”

Sports
For participation in the field of sports at world level Pakistan was also interested under instructions
from the Quaid. For this purpose All-Pakistan Olympic Association with Ahmed E.H. Jaffer, as its
President, was formed in last days of August 1947. In early September 1947 when Jaffer was
proceeding on his business mission to U.K. he was instructed to get Pakistan Olympic Association
affiliated with World Olympic Association and to invite World Olympic meet next year in January 1948
in Karachi of which Quaid-i-Azam was to be the Chief-Guest being Chief Patron of the All-Pakistan
Olympic Association.

Problems and solution

Nowadays, corruption is one of the biggest problems of the country. When Pakistan came into being
corruption was in vogue. The Quaid-e-Azam foresaw that it might get worst, thus, he warned the
country from this curse. He said, “One of the biggest curses from which India is suffering -I do not say
that other countries are free from it, but, I think, our condition is much worse-is bribery and
corruption. That really is a poison.”

Jinnah also wanted to put an end to bribery and corruption on a priority basis as he viewed it as a
poison. He said: “We must put it down with an iron hand and I hope that you will take adequate
measures as soon as it is possible for this assembly to do so”.

Currently, the society of Pakistan is divided into pressure groups, interest groups, sectarianism, ethnic
groups and haves and have-nots etc. Consequently, hatred has braced our country completely. It has
caused intolerance in our society. Thus, the terms of peace, prosperity, economic success, harmony,
political consolidation, healthy society, service delivery, protection of rights and brotherhood etc seem
unknown to us.

The founder of Pakistan gave treatment in his words. He says, “if we want to make this great State of
Pakistan happy and prosperous we should wholly and solely concentrate on the well-being of the
people, and especially of the masses and the poor. If you will work in co-operation, forgetting the past,
burying the hatchet you are bound to succeed. If you change your past and work together in a spirit
that every one of you, no matter to what community he belongs, no matter what relations he had with
you in the past, no matter what is his colour, caste or creed, is first, second and last a citizen of this
State with equal rights, privileges and obligations, there will be no end to the progress you will make.”

The country is at a crossroads at the moment because it has failed to traverse the course charted out
by the founding father. The reality is that the realisation of his vision and Iqbal’s dream about Pakistan,
as enshrined in the Pakistan Resolution, is only possible through consolidating democracy and
ensuring its uninterrupted continuation, and reforms in the system of governance through the
collective wisdom of all political forces. For that, all political parties and political leaders would have to
abandon the politics of self-aggrandisement and think in terms of promoting the wellbeing of the
people by providing a system of governance that has been advocated by the founder of our country.

Quaid-i-Azam dreamed of a modern/progressive welfare State but we see that Pakistan remained
under the grip of few feudal elites since its birth. Nevertheless, Pakistan made progress but the fruit of
progress was enjoyed by few men of business elite class. Pakistan after sixty years is still under
developed country where poverty is increasing. In this situation, it is important to consult the views of
Quaid and to guide our planners to follow his advice to make this country a true Islamic Welfare State
in the light of the teachings of Islam and as per Quaid’s vision
The primary perception about the vision of Quaid is that he dreamed for a true Islamic welfare state
which will be a progressive state. In this state principles of Islamic social justice and equal
opportunities for upward social mobility will be available to every citizen of Pakistan. He gave the
following motto to work for Pakistan and to make progress, ‘Unity, Faith, Discipline’.1 Quaid envisaged
and projected a moderate, liberal and progressive Pakistan; not bound by orthodoxy, conservatism,
intolerance, extremism and authoritarianism.

In a nutshell, we can interpret Quaid’s vision of a progressive Pakistan in these words; ‘A democratic
Islamic Republic’ Jinnah stressed that instead of focusing on Islamic form, we must concentrate on
Islamic substance. We must ensure that decent healthcare and education system is established along
with chances for upward mobility and freedom from poverty must reach our remotest villages. In
which there is a strong economic base sported by a strong industrial and agricultural set up. Having all
these strengths, no one can stop this country from playing its role for the peace and prosperity of the
world. Thus, Quaid dreamed of a true ‘Islamic Welfare State’ which will guard the interests of not only
its own citizens but it will also be responsible for the promotion of Islam in the whole world, and it will
work for universal brotherhood as designed by Islam. Quaid wished that Pakistan should become
model for the other Muslim states.