Iqbal and Quaid-e-Azam Vision of Pakistan

Introduction
The Muslims ruled Indian Sub-Continent for centuries; but eventually they were dethroned by British traders and invaders. The Battle of 1857 was the turning point of their fortune as it was the culmination of their struggle for the retention of their socio-political control over the subcontinent. Their defeat in this war, however, sealed their fate for nearly a century. In August 1947 they were able to reclaim and regain their independence from British Imperialism. This intervening period was extremely critical and crucial for their survival. The main principles which were apparently supposed to inspire the Freedom Movement of the Sub-Continent were all meant to militate against the interests of the Muslims. For instance, the Movement was supposed to be inspired by nationalism. Contentions of the Hindu leadership were that as Modern States were emerging in the name of their respective nations, India too has one nation, that is, the Indian Nation. Hindus and Muslims are an integral part of this nation. Muslims so to say, were denied the right and status of a distinct and separate nation. Obviously this thesis was meant to militate against the independent identity of the Muslims. The second principle that apparently provided the life-blood to the Movement was an all-out allegiance to Secularism. Religion was marginalized as a source of socio-political and moral inspiration of a State and Society. It was condemned to the purely private affairs of the individual. Human reason was considered to be self-sufficient for running the affairs of the state. If individual reason is per chance found faulty, it can be rectified by the collective wisdom of the State and Society at large. It was relentlessly insisted that the state could legislate for itself on the basis of the majority opinion. Religion should not be allowed to interfere in matters of the state. Obviously this principle was also meant to rob Muslims of their religious identity and their fundamental moral ethos. The third principle was the so-called allegiance to democracy whereby brute majority of population was supposed to govern the state regardless of whether or not the legislation enacted by it is morally desirable or reprehensible. Iqbal and Quaid-e-Azam both were alive to the dangers lurking underneath these principles. Their struggle for a separate homeland for the Muslims of the Sub-Continent was prompted essentially for preserving the socio-political and ethico-religious and cultural identity of the Muslims. Initially, the Muslim Leadership, especially Quaid-e-Azam, was anxious to remain an integral part of the joint struggle for the independence of the Sub-Continent. Of course, he was eager to safeguard the socio-political rights and Islamic identity of the Muslims. Gradually he realized that Hindus were hell-bent to marginalize the Muslims and reduce the Muslims to a second rate citizens in their own homeland. Iqbal in his famous Allahabad address presented the idea of Pakistan as a separate homeland for the Muslims as a permanent solution to Hindu-Muslim communal tensions. The same idea was later made vibrant in Lahore Resolution in 1940. This demand was given a legal format on the basis of two-nation theory. Pakistan so to say, was inspired by the Ideology of Islam which was in turn naturalized under the name of

Ideology of Pakistan
Ideology of Pakistan It seems incumbent here to give an operational definition of ideology which was likely to serve as a warp and woof of our struggle for a separate homeland for the Muslims of the Sub-Continent.
“Ideology may be defined as a cluster of beliefs, ideals and concepts that has become deeply ingrained in the social consciousness of a people over time. Ideology touches the hidden springs of emotions of the people as nothing else does, including an almost instinctive allegiance to causes inspired by the beliefs, ideals and concepts encapsulated by it. The ideology, people are committed to, come to acquire an organic relationship with, and becomes integral in a real sense, to the core ethos of that people. In the ultimate analysis, the cluster of overarching values and ideals a nation subscribes to provides quintessentially the prime rationale for its growth and development. It is these values and ideals, especially those that have stood the test of time, that alone help endow a nation with a profound sense of high purpose.”
In short ideology incorporates those fundamentals and moral spiritual principles which are at the root of a nation’s ideals and its ethos. To Muslims, Islam is their ideology which encompasses entire life, individual as well as collective. It starts from beliefs, goes through modes of worships and culminates as a socio-politico-economic system with an aim to please Allah, serve humanity and provide Divine justice at door steps of every individual whether believer or not. In the following paragraphs, an overview of two prominent personage of Pakistan movement namely Allama Iqbal and Quaid Azam Muhammad Ali Jinnah will be presented with an aim to show that both these giants agreed on the vision of Pakistan

Iqbal — a visionary
Iqbal was lucky that he got Religious atmosphere at home. His father and mother were practicing Muslims. They have employed an eminent scholar Maulana Mir Hassan to teach Iqbal basics of Islam. He left lasting impressions on young Iqbal which later on proved decisive in shaping the entire personality of this poet philosopher. After completing his early education he started participating in social and literary activities.
First Phase of Iqbal life
Initially he was an ordinary intellectual who was under the influence of prevailing environment. From 1899 to 1905 he proved to be a proponent of Indian Nationalism. During these years his poem Taranae-Hindi (the Indian anthem) became very famous wherein he says:
Our Hindustan is better than the entire world. It is our garden and we are its nightingales.
Iqbal’s Urdu poetry before 1906 and specially poems such as “The New Temple” and “The Indian Anthem” bear ample testimony to the fact that during his student days Iqbal was an adherent of the concept of a composite Indian Nationalism. In the following verses he appears to be an extremely patriotic and nationalist:
“O Brahman! If you don’t mind I shall tell you the truth. The idols of your worship have gone obsolete. You think that God is there in the stone idols. To me every particle of my homeland is an idol for me.”
Evolution of Iqbal’s thought-Second phase of his life
Iqbal went to Europe to pursue higher education and stayed there from 1905 to 1908. He directly observed/experienced the Western Civilization and declared that: He admits that due to the challenge of Western culture he came to know the reality of his own Faith.4 When he returned from Western world he was a changed person all to gather. He very categorically states that:
“There is no doubt that my ideas about nationalism have undergone a definite change. In my college days I was a zealous Nationalist that I am not now. The change is due to a mature thinking. It is unfortunate that my later writings are all in Pakistan which is little understood in this country”.
The gradual transformation of Iqbal’s political beliefs started during his stay in Europe as a student of philosophy. It was particularly due to Iqbal’s insight into the nature of the conflict and strife between the European nation states, which he could foresee, was leading Europe to world-wars, and partially due to the developments within India, such as the Hindu Communist’s agitation against the partition of Bengal in 1906, which had come about on purely administrative basis but had accidentally yielded some benefits to the Muslim of East Bengal. The Urdu poem to Abdul Qadir signifies his renunciation of the concept of acomposite Indian nationalism and his adoption of a new concept of Millat i.e. Muslim unity. He says:
“Arise! See that a new darkness has engulfed the Eastern horizon, Let us spread light with the flames of our voice. Look! In the holy land, the lover’s way of life has been renounced. Let us inspire other Qais (the lover) with new dreams.”
Reawakening of Muslims through poetry-Third Phase of life-
Iqbal returned from Europe with renewed ideas and changed perceptions. Next 20 years he totally devoted himself to the cause of Islam as he understood the true message of Qur’an. He became an exponent of Quranic Message. He very confidently states that he uses poetry as a tool and does not say any thing which contradicts the Holy Qur’an. In the next poem entitled “Territorial Nationalism” Iqbal rejects the prevalent concept of territorial nationalism. He considers this concept as a modern form of idolatry and hence incompatible with Islam:
This era has a different cup, different wine and another Jamshed. The Saqi has adopted new ways to charm the drinkers. Western civilization has fashioned new idols and the Muslim has created a new Haram (sanctuary) where these new idols are being worshiped. Country is the supreme among all the contemporary idols. Its cloak is the shroud of Religion. This idol of country as fashioned by the contemporary civilization, Destroys the home of the Prophet (Islam) Your arm obtains strength from the power of Tauheed (monotheism). Islam is your home, and you are the follower of the Prophet. Show to the world a glimpse of the old days? O followers of Mustafa (the chosen one i.e the Prophet of Islam)! Crush this idol in the dust. If one were bound with a place, the result will be utter destruction. You should live like a fish in the ocean independent of countryIn the parlance of politics “country” means some thing different and according to the saying of the Prophet country is something else.
The nations of the world are at odds with each other because of the concept of territorial nationalism. The aim of commerce has become the conquest of other nations because of territorial nationalism. Because of this concept politics has divorced itself from truth and the destruction of the house of the poor. Justified by the idea of territorial superiority; God’s creation is divided into nations by territorial nationalism. The roots of Islamic nationality are destroyed by it.

Two Nations Theory
In the 18th century new concepts were introduced in Europe. The nation state concept developed. According to this concept people living in a particular state are a nation irrespective of their faith or religion. This concept gave birth to Secularism, a philosophy which declared religion outside the purview of state. Accordingly religion has to be confined to private life only. Iqbal rejects these concepts and comes up with his idea of state which is in conformity with Islamic Ideology. For the Muslims of subcontinent who were struggling to get rid of British imperialism he gave the idea of “Two Nations theory”. He became a staunch advocate of this theory and reminded the Muslims that their Nationhood is based on Hazrat Muhammad’s Prophethood. He strongly condemned a great scholar of his time Maulana Hussain Ahmad Madani who opined that nations in the current era are founded on the bases of territory. His poetic response immediate and spontaneous:
“The Ajam has not yet mastered the secrets of the faith; otherwise we would not have seen the strange spectacle of Deoband producing a Hussain Ahmad. He sermonized from the top of the pulpit that it is the territory that makes a nation; How ignorant he is of the standpoint of Muhammad of Arabia! You must reach out to Muhammad (peace be upon him), the chosen one, for he personifies Islam; If you do not reach out to him, you follow the Father of the Flame (Abu Lahab)”.

Iqbal and separate homeland for Muslims
In his Persian Masnavies entitled Secrets of the Self and Mysteries of Selflessness first published in 1915, Iqbal rejected the political creed of territorial nationalism by citing examples from the teachings and the practice of the Holy Prophet:
“Our Master, migrating from his fatherland, resolved the knot of Muslim nationhood, His wisdom founded one community — The world its parish. Those who adopted country as the basis of nationalism have shattered the fabric of human fraternity. By making country an object of veneration they have divided human unity into tribes. Your nation is above the considerations of colour and blood.”
The price of one black man is a hundred red men. Reject blood relationship as a principle of human superiority and follow the way of Salman Farsi who had exclaimed:
“I am the son of Islam. Become a destroyer of Idol like Abraham. If racial pride is the basis of nationalism then forget about the concept of human brotherhood. I do not belong to Rome and Arabia, nor do I take pride in the concept of racial superiority. Follow the way of your Prophet and get united. Love of the Prophet is the source of your unity. Make this love as the cementing force of your nationhood.”
It was for his spiritual ideals that the Prophet of Islam migrated from the land of his birth and adopted Medina as his permanent abode. The Muslims of India must follow this example from the life of Prophet Muhammad in their refusal to sacrifice their religious identity on the alter of the territorial nationalism i.e. composite Indian nationalism. In his historic presidential address, delivered at the annual session of the All-India Muslim League at Allahabad on the 29th December, 1930 he rejected the Western concept of a composite Indian nationalism in an unapologetic manner. He argued with full emphasis on his command that:
“The religious ideal of Islam is organically related to the social order which it has created. The rejection of the one will eventually involve the rejection of the other. Therefore, the construction of a polity on national lines, if it means a displacement of the Islamic principle of solidarity, is simply unthinkable to a Muslim. I would like to see the Punjab, North West Frontier Province, Sind and Baluchistan amalgamated into a single state. Self government within the British Empire appears to me the final destiny of the Muslims, at least of North West India — I, therefore, demand the formation of a consolidated Muslim State in the best interest of India and Islam”.

Quaid-the Founder of Pakistan
Muhammad Ali Jinnah was born in 1876 at Karachi. He got his early education at Karachi from Sind Madrasa tul Islam. Then he moved to London to pursue his legal education from Lincoln’s Inn. After completing his Bar at Law he returned to Karachi to practice law but could not establish himself as successful lawyer. Then he went to Bombay to start his legal profession there. He was basically a Statesman and a staunch Indian nationalist and an advocate of a united India for many years. At the very beginning of his career, even when he was practicing law full time, he strongly associated himself with the All India National Congress party and quickly became one of its brightest young stars. He was not religious in the popular sense. He had a secular bent ofmind. That is why his mentors were non-Muslim liberal politicians such as Hindu Gopal Krishna Gokhale and Parsi Dadabhai Naoroji. Living though he was in British India, in which the social and intellectual divisions between Hindus and Muslims were manifest, Jinnah believed that India’s freedom would only be possible if the two communities worked together as equals. At the same time he actively demonstrated his concern for safeguarding the interests of his own community. In his very first speech in Congress in December 1906, in which a resolution was moved on the issue of Waqf-i-ala-aulad (Muslim law dealing with inheritance and trusts) he expressed his appreciation that a question affecting solely the Muslim community was being raised by the Congress. It showed, he said, that the Muslims could stand ‘equally’ on the Congress platform. Jinnah voiced this sentiment again the next day at the same session: ‘The Mohammedan community should be treated in the same way as the Hindu community.’
The Khilafat issue was the main concern of Indian Muslims. They wanted to prevent the dismemberment of the Ottoman Empire by Europeans including the British, and they wanted to save the Caliphate of Turkey in order to retain the Caliphate’s control on Islam’s holy places. They were also motivated by their anxiety to preserve the last symbol of the declining political Muslim world. Jinnah had been the first Leaguer to bring up the Khilafat issue in the ‘Lucknow Pact’ Session in 1916, but otherwise Indian Muslims lacked organization in expressing their grievances. In November 1919, Muslims held a conference presided by Fazlul Haq, where they formed a Khilafat Committee. Jinnah and Gandhi both attended, and both were also amongst the deputation of Indians led by Mohammad Ali Jouhar who presented the Khilafat Conference’s grievances to the Viceroy on 19 January 1920.
The loss of faith in the British Government and new zeal for revolutionary activism had initially brought the Muslims and Hindus together, but now it began to drive them apart. The Congress’ support of Gandhi’s revolutionary approach conflicted with Jinnah’s methods and so the Lucknow Pact was effectively abandoned. Some Hindu groups were now increasingly promoting Hindutva, an exclusivist Hindu nationalism. The militant Hindu Mahasabha in particular opposed the Lucknow Pact and separate electorates. Meanwhile Congress antipathy towards Muslim political demands and a growing anti-Muslim religious movement at a social level would lead to Hindu Muslim riots over the coming years. Although communal tensions continued to rise over the next decade, Jinnah did not give up seeking a possible rapprochement between the two communities. He focused on building up the League (which had become sidelined with the dominance of the Khilafat Committee) and by the mid 1920s its standing was somewhat improved. In 1927, Motilal Nehru suggested that if Muslims gave up demanding separate electorates he might convince the Congress to concede other Muslim demands. The Delhi Muslim proposals were the result. A year later, in response to the British Government’s challenge that the Indians should try and draft a constitution on which they would all agree, the various parties of India met at the All Parties Conference at Calcutta, in February 1928 Jinnah however was clinging to the composite Indian nationalist ideal for the time being. To make matters worse, not all in the Muslim ranks appreciated Jinnah’s insistence on Hindu-Muslim unity, or his preference for joint electorates. For example, Mian Fazl-i-Husain, a pro-British Punjabi leader and predecessor to Sikandar Hayat Khan, expressed his discomfort with Jinnah speaking on behalf of Muslims at the Conference, given that Jinnah’s views were not always acceptable to them. Jinnah now realized that he was alone at the RTC. Looking back five years later he was to remark:
“I displeased the Muslims. I displeased my Hindu friends because of the famous 14 points. I displeased the Princes because I was deadly against their underhand activities and I displeased the British Parliament because I felt right from the beginning and I rebelled against it and said that it was all a fraud. Within a few weeks I did not have a friend there.”
Many efforts {to secure safeguards for all minorities} had been made since 1924 till the Round Table Conference. At that time, there was no pride in me and I used to beg from the Congress. I worked so incessantly to bring about a rapprochement that a newspaper remarked that Mr. Jinnah is never tired of Hindu-Muslim unity. But I received the shock of my life at the meetings of the Round Table Conference. In the face of danger the Hindu sentiment, the Hindu mind, the Hindu attitude led me to the conclusion that there was no hope of unity. I felt very pessimistic about my country. The position was most unfortunate. The Mussalmans were like dwellers in No Man’s Land; they were led by either the flunkeys of the British Government or the camp followers of the Congress. Whenever attempts were made to organize the Muslims, toadies and flunkeys on the one hand and traitors in the Congress camp on the other frustrated the efforts. I began to feel that neither could I help India, nor change the Hindu mentality, nor could I make the Mussalmans realize their precarious position. I felt so disappointed and so depressed that I decided to settle down in London. Not that I did not love India; but I felt utterly helpless.
Iqbal-Quaid: A decisive meeting
When Iqbal was visiting London to participate in the Round Table Conference in 1932 he met with Muhammad Ali Jinnah and discussed with him the political conditions of Muslims in India. During this meeting he impressed upon Jinnah to return to India and take up the liberation mission of the Muslims from the yokes of British imperialism. Jinnah was earlier working for the cause of Muslims on different footing as mentioned in the preceding paragraphs. Iqbal convinced Jinnah to apply the correct method of appealing Muslims to get united forachieving the independence from British colonialism. He asked Jinnah to use Islam as a motivating force to awaken the Muslims. No doubt it was Iqbal’s high intellectual caliber which ultimately convinced Jinnah. The right approach was to invoke the Islamic spirit and appeal Muslims to devote their energies for restoration of Islamic rule in the subcontinent. Moreover, it was Islam, a powerful factor, which could defeat the onslaught of Western civilization. Iqbal’s influence on Jinnah is unquestionable. From 1937 onwards Iqbal made a number of comments and suggestions in his letters that would later be expressed in Jinnah’s political actions. Iqbal also wrote that he considered Jinnah ‘the only Muslim’ capable of leading the Muslims through the ‘storm’ of the political crisis. Jinnah was thus inspired by Iqbalian thought when he said:
“The ideology of the League is based on the fundamental principle that Muslim India is an independent nationality…We are determined , and let there be no mistake about it, to establish the status of an independent nation and an independent State in this subcontinent.”
Until the end of his life Jinnah frequently borrowed ideas directly from Iqbal- including his thoughts on Muslim unity, on Islamic ideals of liberty, justice and equality, on economics, and even on practices such as prayers.

Iqbal & Quaid: Mutual understanding/relationship
Iqbal and Quaid shared their views and respected each other so much that one calls the other ‘Visionary’. It is said that Iqbal uttered the following verse in honour of Quaid:
“For thousands of years a nation may lament & remain groping in darkness. Only then a visionary leader may be born to guide the nation.”
Iqbal’s relationship with Quaid is manifested in the letters he wrote on different occasions to express his dynamism which ultimately impressed Jinnah very much. According to Mr Ahmad Saeed Iqbal wrote 19 letters to Jinnah of which 08 are very famous. On the other hand Jinnah also expressed his strong affiliation with Iqbal. He was passionately moved by the death of Iqbal and paid homage to his ‘Spiritual Guide’ in the following words:
“The sorrowful news of the death of Dr Sir Muhammad Iqbal had plunged the world of Islam in gloom andmourning. Sir Muhammad Iqbal was undoubtedly one of the greatest poets, philosophers and seers of humanity of all times. To me he was a personal friend, philosopher and guide and as such the main source of my inspiration and spiritual support”.
In another public speech Jinnah showed his preference for Iqbal’s works over the rulership of a State. He says:
“If I live to see the ideal of a Muslim state being achieved in India, and I was then offered to make a choice between the works of Iqbal and the rulership of the Muslim state, I would prefer the former.”

Quaid’s Vision of Pakistan
Inspired by Iqbal and greatly moved by the message of the Qur’an and the Sunnah, Quaid understood the strength of Islam and frequently expressed his views about it as a moral, spiritual and socio-politicoeconomic system. Excerpts from his speeches/writings, mainly taken from “The Nation’s Voice Vol. I to IV” published by Quaid-i-Azam Academy, Karachi are reproduced below to show that Quaid wanted to establish a State wherein Islamic principles will reign supreme:

• Flag of Muslim league: flag of Islam
  “Today in this huge gathering you have honoured me by entrusting the duty to unfurl the flag of the Muslim League; the flag of Islam, for you can not separate Muslim League from Islam. Many people misunderstand us when we talk of Islam particularly our Hindu friends. When we say ‘this flag is the flag of Islam’ they think we are introducing religion into politics-a fact of which we are proud. Islam gives us a complete code. It is not only religion but it contains laws, philosophy and politics. In fact, it contains everything that matters to a man from morning to night. When we talk of Islam we take it as an all-embracing word. We do not mean any ill will. The foundation of our Islamic code is that we stand for liberty, equality and fraternity.”
• Let us go back to the Qur’an
  “Let us go back to our Holy Book the Quran; let us revert to the Hadith and the great traditions of Islam, which have everything in them for our guidance if wecorrectly interpret them and follow our great Holy Book, the Quran.”
• Tribute to Quaid by a British
  Quaid’s Islamic character was even known to non-Muslims. One of his critics remarked: “Mr. Jinnah is the sword of Islam resting in a secular scabbard.”
• Controversy over one statement: 11 Aug 1947
  One of the statements of Quaid is often repeated by so called secularists. It is quoted out of context to prove that Quaid probably wanted a secular state instead of Islamic one. It is sheer intellectual dishonesty that in the presence of so many quotes in favour of Islamic system of life only one statement is given importance which suits the view point of secularists. The fact is that Quaid was referring to the rights of minorities and not giving a verdict about secularism to be adopted in Pakistan. He says: “You will find that in course of time Hindus would cease to be Hindus and Muslims 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.”
• Islamic principles are applicable today
  “Islamic principles today are as applicable to life as they were thirteen hundred years ago. I 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 Shariah.”
• Proud to belong to Islam
  He left London and adopted the present course of strenuous life only because he had no doubt in his mind that the political future of the Indian Muslim community and Islam, to which he wasproud to belong, was in danger of disintegration for want of a bold and correct leadership and the utter lack of organization.
• Exhorts Muslims — keep the flag of Islam flying
  “There had been a wonderful Muslim awakening in India and what was needed at present was that this should be harnessed and properly mobilized. He concluded by exhorting the Muslims to prepare themselves for the future and to keep the flag of Islam flying.”
• Flag of ML is flag of Islam
  Today in this huge gathering you have honoured me by entrusting the duty to unfurl the flag of the Muslim League, the flag of Islam, for you can not separate the Muslim League from Islam.
• Follow Prophet’s example, stand united behind ML
  The flag of the Muslim League is the flag of Islam. This is not a new thing. It is there since the last 1300 years. Thirteen hundred years ago, our Prophet (peace be upon him) preached his faith when there was no Muslim. In 20 years time our Prophet (peace be upon him) had spread not only his faith in Arabia, Egypt and Europe but also brought them under his suzerainty.
• ML flag “several centuries old”
  Unfurling the League flag, [the Quaid] observed that it was not a new flag. It was several centuries old and was given to them by the Prophet.
• Islamic code of law most equitable
  I find and I have no hesitation in saying this that Islamic code of law with regard to succession is most equitable, most just, most advanced and most progressive. Muslims living in different states are one. The geographical limits cannot divide children of Islam. I was born a Muslim and shall die a Muslim.
• Pakistan, the only goal to save Islam
  “Pakistan is not only a practicable goal but the only goal if you want to save Islam from complete annihilation in this country”
  Iqbal and Quaid’s views formulated ideology of Pakistan
  If we analyze Iqbal & Quaid’s views expressed by them during the entire struggle for Pakistan it is nothing but Islam which they wanted to see as the system of life to be implemented in Pakistan .It is for Muslims to stick to the vision of these two heroes who have left a great legacy in the form of rich ideas derived from the heavenly sources i.e. the Qu’ran and the Sunnah. Following is the summary of Pakistan Ideology extracted from Sharif al Mujahid’s book titled “Ideology of Pakistan”. The paramount significance of Pakistan, however, lay in the fact that it was premised on a philosophy which boldly challenged the prevalent notions of statehood, especially that states ought to be formed on the basis of territorial nationality. The Pakistan movement seemed to be a brave act of swimming against the ideological currents of the time. The whole point of the Pakistan idea was that the prevalent concept of the collective identity of Indian Muslims. It had become quite clear by the early forties that Islam was functioning in India as the major bond of cohesion for its followers. The separate nationhood of Indian Muslims was eventually recognized and so there came into existence in August 1947 a state in the name of Islam. What was quite novel about this state was that its declared objective was to translate Islam’s ideals into practice. The birth of Pakistan was also perceived as a major stride towards the unity of the Muslims of the world, something that would give Muslims the enhanced weight and strength needed to preserve the substance of their independence. This unity was seen necessary to enable Muslims to act in the international sphere for the greater good of the Ummah and to make their contribution to building a better order for all humanity, an order based on justice, universal brotherhood and well-being of all, especially of the downtrodden, the “wretched of the earth”. But above all, many Muslims envisioned that the new country would serve, in the words of Quaid-iAzam Muhammad Ali Jinnah and Liaquat Ali Khan, the first Prime Minister of Pakistan, as a laboratory wherein Islamic principles would be tested and shown to be wholesome for all humanity.
  Now, the life-long record of Quaid-i-Azam amply testifies that he always had the courage to speak out his mind; that he was never known for hypocrisy; that he never evinced any disposition to play to the gallery. A few sentence of his inaugural address to the Constituent Assembly of Pakistan are quoted out of context as if reflecting a vision of Pakistandifferent from what he and his party, Muslim League, had been presenting up to this point. The fact, however, is that what he said on this historic occasion does in no way negate the role of Islam in Pakistan’s polity which he had spelled out so often. Couched in modern political idiom, his statement only reaffirmed an aspect of the established relationship between an Islamic state and its non Muslim citizens. The speech especially underlines his resolve to bestow equal rights on all citizens of Pakistan irrespective of their class, colour or creed. All this indeed reflects Quraid-i-Azam’s true vision of Pakistan which in no way contradicts his emphatic affirmation, time and again, as regard the Islamic character of Pakistan. Also, this Islamic character was not conceived as something nominal; as some mantra that would be pronounced on ceremonial occasions. He rather conceived Islam’s role to be both vital and substantial. Even though all this is quite evident, it still needs to be restricted for a degree of conduction has indeed been created on this question. Let us see what Quaid-i-Azam said on the subject. We find that he made it clear that “Pakistan not only meant freedom and independence but the Muslim ideology which has to be preserved”. He also explained that Muslims demanded Pakistan “where they could rule according to their own cultural growth, tradition and Islamic laws”. He thought that “our religion, culture and our Islamic ideals” were “our driving force to achieve our freedom”. During the Indian Muslims’ struggle for the establishment of this “Muslim National Homeland”, he repeatedly declared that they stood for establishing an “Islamic State”. After the establishment of Pakistan, too, Quaid-i-Azam did not cease to emphasize this aspect of Pakistan. With a feeling of joyful and genuine pride, he called Pakistan “the Muslim State of Pakistan”, “the premier Islamic State”, and a “bulwark of Islam. According to a great many Muslim jurists, the principle governing the relations between the Muslim and non-Muslims in an Islamic state is the following:” They i.e. non-Muslims have the same rights as the Muslims. However, there is a difference amongst their obligations. For instance, a non-Muslim is not obliged to go to war & defend the country.” It is also reported that ‘Ali, the fourth Caliph of Islam, made the following statement about the non-Muslims with whom the Muslims have a covenant “… their properties are like our properties, and their blood is like our blood”. It would also be pertinent to emphasize that apart from granting non-Muslims a set of rights, Islamic civilization also has another noteworthy distinction: From quite an early period of its history, it conferred religious, cultural and even judicial autonomy on its non-Muslim citizens. This would certainly be the envy of many minority communities of the world today whose distinct entity is generally frowned upon be the majority. The demand for Pakistan was the result not primarily of a racial, linguistic, or territorial community, but of religious community. Pakistan’s emergence represented a trend against the prevalent international system of territorial nationalism; it meant a refutation of the dominant Western brand nationalism. On the other hand, it was, in a sense, an extension of the emergent concept of Islamic nationalism.”

Response of Muslim masses to Quaid’s leadership
Throughout the subcontinent Muslims showed unanimity of purpose. Even Muslim minority provinces like UP, CP, Bombay and Madras also joined Pakistan movement. Islam proved to be a binding force. Efforts of emotionally charged Muslims, guided by sincere leadership of Quaid resulted in the miraculous birth of great Muslim state, Pakistan.
Despite heavy odds Pakistan came into existence
The Hindus showed violent opposition to Pakistan movement. They were bent upon avenging their thousands year defeat. Since they were in majority they applied all unfair means to stop the emergence of Pakistan. They were supported by the Labour Govt. in England whose enmity towards Quaid was obvious. Moreover, strong Congress leadership in collaboration with Jamiet-i-Ulama-i-Hind, another opposing factor to Pakistan movement, created obstacles in the way of Pakistan. The strong and negative/effective propaganda of press also hindered a lot. Despite all this opposition and heavy odds Pakistan did come into existence as Divine Scheme of Allah All-mighty.
Quaid’s apprehensions
In this difficult situation Quaid himself was quite apprehensive of the emergence of Pakistan. He very desperately expressed this in the following words: “If we do not succeed in our struggle for Pakistan, the very trace of Muslims and Islam will be obliterated from the face of India.”
Pakistan established
The efforts of Muslims under the guidance of Iqbal and Quaid bore fruit and Pakistan was established as a largest Muslim country in the world. Hindu leadership was of the view that Pakistan will not survive and soon it will merge with India. Despite the ill wills of enemies Pakistan emerged as a country with distinction. In order to prove that it is an “Ideological State” a collective declaration/resolution in the form of ‘Objectives Resolution’ was passed in 1949. The key point of this resolution was “No legislation will be done repugnant to the Quraan and Sunnah.”66 Although it took time but a unanimous constitution of was framed in 1956 and further revised & improved in 1973. This constitution is truly of Islamic nature. If it is implemented in letter and spirit then Pakistan can become an Islamic state in real sense. It is the responsibility of people at the helm of affairs to do the needful.
The way to success
As per the vision of Iqbal and Quaid the goal of true welfare Islamic state can only be achieved when everyone sincerely adopts the teachings of Islam individually. At collective level we need to establish the ‘System of Social justice’. Injustice and oppression lead to destruction. Our current problems are the result of unjust system. The Holy Qur’an has ordained:
“O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or your parents or your kindred, whether the case be of a rich man or a poor man, for Allah is nearer unto both. Sofollow not passion lest ye lapse from truth and if you lapse or fall away, then lo! Allah is ever aware of what ye do.”

Conclusion
The need for a separate homeland was based on ideological differences with Hindus. Hindus and Muslims were two nations having two different religions. It was not mere economic problem for which Muslims had to sacrifice so much. Islam and Secularism are two separate ideologies. Opting for a secular Pakistan means negation of Iqbal and Quaid’s Vision of Pakistan. Iqbal and Quaid are unanimous about Pakistan Ideology. Islam is the Ideology of Pakistan. Iqbal’s vision of Islam inspired Quaid. Quaid’s sincerity to Islam and Muslims realized the dream of Iqbal for independent state, Pakistan. Emergence of Pakistan saved Muslims from the fate of Muslim Spain. In order to uphold the sovereignty of Pakistan it is essential that along with geographical defence the ideological defence is ensured. Pakistan is not a mere geographical entity it is the name of an ideology. The motivation behind the Pakistan demand was ideological: the desire to establish a truly Islamic polity to translate the tenets of Islam into terms of practical life. This ideology was central and fundamental to Muslim nationhood.

References:
 Julius Gould and William L. Kolb (ed.), A Dictionary of the Social Sciences (New York: Free Press, 1965), pp. 315–17
 Muhammad Iqbal, “Bang-e-Dara”, Kulliyat-e-Iqbal, (Lahore: Iqbal Academy, 1990), p. 13
 “Iqbal’s Interview with The Bombay Chronicle”, 17 Septemer-31 December 1931
 Rashida Malik, Iqbal — The Spiritual Father of Pakistan, (Lahore: Sang-eMeel Publications, 2003), p.15
 Abdul Vahid,Syed, Thoughts and Reflections of Iqbal, (Lahore: Ashraf press), 1964, pp. 59–60
 Latif Ahmed Sherwani, Editor, Speeches, Writings, and Statements of Iqbal, (Lahore: Iqbal Academy, 1977), pp. 12–26
 Saleena Karim, Secular Jinnah & Pakistan: What The Nation Doesn’t Know, (London: CheckPoint Press, 2010), p. 2
 Syed Sharif-ud-Deen Pirzada, The Collected Works of Quaid-i-Azam Muhammad Ali Jinnan, (Karachi: East and West Publishing Company, 1984), p.94
 Sharif al-Mujahid, Ideology of Pakistan, (Islamabad: Islamic Research Institute, 1981), pp. 392