https://dailytimes.com.

pk/218322/quaids-vision-about-pakistan/

Event After 1947

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”.

This poison is prevalent in almost every department of our life. No doubt, there is an exception and some
people do not accept bribery at any cost. Due to corruption, the governance system has bitterly failed to serve
the masses. It has disfigured us abroad also. According to Corruption Index of International Transparency,
Pakistan stood as 117 out of 180 countries. Due to corruption, the lower middle class is bound to wipe out.

Pakistan has been divided into different groups and factions. The schismatic political and social
landscape is symptomatic of intolerance and hatred that has penetrated deep into society’s fabric

This class of a society plays a pivotal role in the political and economic development of Pakistan. The
Quaid had already perceived that corruption and bribery might make deep inroads in the society, thus,
seventy years early he emphasised on the first constituent assembly to take adequate measures to nip the
evil in bud.

Black Marketing

According to the Quaid-e-Azam, black-marketing is another curse. Look at the treatment given by founder
Doctor of the country for bringing black marketing to an end. He guided that non-traditional approach is
required for uprooting this menace. He said, “Well, I know that black-marketeers are frequently caught and
punished. Judicial sentences are passed or sometimes fines only are imposed. Now you have to tackle this
monster which today is a colossal crime against society, in our distressed conditions, when we constantly face
the shortage of food and other essential commodities of life. A citizen who does black-marketing commits, I
think, a greater crime than the biggest and most grievous of crimes.”

It creates a grave situation of food shortage in a society. But in a society where already shortage of food is
prevalent condition deteriorates more. According to one report, the total value of black marketing in Pakistan is
6.53 billion US dollars. There are chances that this money may not be taxed which is a direct loss to the national
exchequer. The founder of the country wanted to deal with the black marketers with iron hand, thus, laws may
further be improved.

Solution to the Black Marketing Problem

Moreover, the principle of thorough investigation and exemplary punishment may be introduced to create
deterrence against black marketing in the society. Further to add, monitoring quarters may also review their
respective laws for eradicating the curse of black marketing.

The local and foreign politicians and analysts recognized Quad-e-Azam Muhammad Ali Jinnah as an honest,
committed and dedicated person. He was an ideal leader of the Muslims who believed in him as an
emancipator. After elected as a first President of the constituent assembly of Pakistan, he made it clear, “I shall
never tolerate any kind of jobbery, nepotism or any influence directly or indirectly brought to bear upon me.
Wherever I find that such a practice is in vogue, or is continuing anywhere, low or high, I shall certainly not
countenance it.”

PROBLEM: Division into classes and Factions

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.

SOLUTION

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.”

Protection of the rights of the minorities and Religious freedom (after)

He emphasized on the protection of rights of the minorities and discrimination among the people.

He also emphasized that everyone must be extended religious freedom and it must not come in the way
of good governance and welfare of the people. He said,” You are free; you are free to go to your
temples, you are free to go to your mosques or to any other places 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. 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.”
It may be deduced from the above words of our emancipator that a state will not be prejudice or favour
to any of its citizens on the basis of religion. Their religious identification must not create hindrance in
converting and emerging image that all are Pakistanis. If a person who is allowed to live in accordance
with one’s religion and is not discriminated on any ground protected under the law will naturally invest
all his energy and loyalty to the country.

Extending rights to the minorities

“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”

https://nation.com.pk/24-Dec-2017/understanding-jinnah-s-vision-for-pakistan

Vision of Quaid before the creation of pakistan

Justice Nassera Iqbal, Allama Iqbal’s daughter-in-law and lawyer believes, “Jinnah’s vision was that
Muslims should have an independent state where they can practice their religion freely and live
peacefully. Hindu and Muslims were not able to live together in the subcontinent. Along with that he
also believed that the state has no business of interfering in personal matters of the citizens, everyone
should be allowed to practice their beliefs. His concept of Pakistan was widely appreciated by men and
women of that time. But unfortunately Jinnah’s vision was lost after his death.”

The Quaid-e-Azam spoke on bribery and corruption, black marketing, nepotism, influence to get work done,
wellbeing of people, division on the basis of caste and creed, protection of the rights and religious freedom etc.

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 wanted a progressive and enlightened country with equal opportunities for everyone even the
females.

”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,”
he explained.

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.

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.

Qauid’s vision after the creation of pakistan

Legislature and future Government

He reminded the legislature and the future government that the first duty of a government
was to maintain law and order so that the life, property and religious beliefs of its subjects
were fully protected by the state. This is a universally-accepted objective of governance
and the most important ingredient of the state’s responsibility without which it is
impossible to implement and pursue the objectives of Independence and strengthen our
national moorings.

Jobbery and Nepotism

The next thing that he mentioned in order of priority was the evil of nepotism and jobbery.
He was intensely aware of the debilitating impact of this menace on our society, which
stemmed from the archaic colonial system of governance and had inbuilt avenues of
promoting the culture of graft, entitlement and nepotism; a tool that fomented social
injustice.

Jinnah reiterated economic justice and the utilization of state resources for the wellbeing
of the underprivileged classes – a basic catalyst for peace in society.

Jinnah was a firm believer in justice and fairness. He highlighted his stance on the matter
in the following words: “I shall always be guided by the principles of justice and fair play
without any prejudice or ill-will, in other words, partiality or favouritism. My guiding
principle will be justice and complete impartiality, and I am sure that with your support and
cooperation, I can look forward to Pakistan becoming one of the greatest nations of the
world”.

PROBLEM

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.

Unfortunately, the prevailing political atmosphere in the country is not very encouraging as
far as efforts to strengthen democracy are concerned. Politicians are still refusing to learn
from past mistakes and self-inflicted catastrophes. They need to change their attitudes.
Pakistan will go forward once these politicians start thinking in terms of serving national
interests, and state institutions stop acting like self-styled saviours of the nation and show
the wisdom to operate within their own sphere of constitutional powers.

https://tribune.com.pk/story/954526/quaids-vision-for-pakistan/

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.
http://www.nazariapak.info/Quaid-e-Azam/Jinnah-vision.php

Constitution

All through the struggle, the Quaid manifested a great and firm belief in the democratic principles. A
democratic journey started with the resolution of Sindh Assembly7 demanding the separation of Muslims
areas from Hindu majority areas. After passing through long and many hurdles, Quaid gave it a practicle
shape in 1947. All his decisions were the reflection of the party decisions. His firm belief in Islam and
democratic system was evident. The main sources of his inspiration and guidance for the national effort were
Islam and the Holy Prophet Muhammad (Peace be upon Him). About Islam the Quaid said:

“It is not only a religion but it contains law, 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.”

“It is my belief that our salvation lies in following the golden rules of contract set for us by our own great
lawgiver, the Prophet of Islam. Let us lay the foundation of our democracy on the basis of truly Islamic ideas
and principles. Our Almighty has taught us that discussions and consultations shall guide our decisions in the
affairs of state.”

Minorities (after)

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. He
appointed J.N. Mandal as the Minister for Law and Labour.16

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 noting 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.”17

Provincialism was a great curse. The Quaid had a clear perception over this issue. He said, “Islam has
taught us this and I think you will agree with me that whatever else you may be and whatever you are, you
are a Muslim. You belong to a nation now; you have now carved out a territory, a vast territory, it is all yours,
it does not belong to a Punjabi or a Sindhi or a Pathan, or a Bengali, it is yours.”

Constitutionalism is at the very heart of Islamic teachings. Fairness, justice, compassion and honesty are all
tenets of Islam.

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.40

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.”41

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, specially for the uplift
of the masses.”42

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.”43

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.”44

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 fairplay 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.”51

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.”
DEFENCE 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 defence.
A weak and defenceless 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.53

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.”

It was the normal practice of the colonial power (the British) to use the administration to control the people
in order to prolong their stay. They did it very positively. They organized civil services not only to frame the
policies but to implement them also. Quaid’s aim was to change the mind-set of this institution. For that
purpose he suggested:

“Are we going to allow ourselves to be overwhelmed by the immensity of the task that is confronting
us and let our new-born state founder under the cruel and dastardly blows stuck by our enemies?

This is challenge to our very existence and if we are to survive as a nation and are to translate our
dreams about Pakistan into reality we shall have to grapple with the problems facing us with redoubled zeal
and energy.”55

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.”56

Provincialism

You must learn to distinguish between your love for your Province and your love and duty to the State as a
whole. Our duty to the State takes us a stage beyond provincialism. It demands a broader sense of vision,
and greater sense of patriotism. Our duty to the State often demands that we must be ready to submerge our
individual or provincial interests unto the common cause for common good. Our duty to the State comes first;
our duty to our Province, to our district, to our town and to our village and ourselves comes next. Remember
we are building up a State, which is going to play its full part in the destinies of the whole Islamic World….We
must develop a sense of patriotism, which should galvanize and weld us all into one strong nation.

Quaid-i-Azam championed the cause of womanhood and advocated for women an equal share with men in
social and national life. The following quotation throws ample light on the views of the father of the Nation:

“In the great task of building the nation and to maintain its solidarity, women have a most valuable
part to play. They are the prime architects of the character of the youth who constitute the backbone of the
State. I know that in the long struggle for the achievement of Pakistan, Muslim women have stood solidly
behind their men. In the bigger struggle for the building up of Pakistan that now lies ahead let it not be said
that the women of Pakistan had lagged behind or failed in their duty.”

The Quaid’s personality is a reflection of a leader with strong ideas and firm beliefs in struggle through
constitutional reforms. His vision and leadership changed the destiny of his nation, geography of the sub-
continent had introduced new trends to get independence without using destructive measures as bloodshed or
going to the jail.
 He emphasized a liberal and tolerant Islam, socio-economic justice, a participatory and democratic
polity, constitutionalism, rule of law, equality of opportunities irrespective of caste, creed, religion or sex, and
opportunities for education and development of natural and inherent qualities of the people. The people
should think and act as Pakistanis and the State must have a sound foreign and defence policy, he
mentioned.

UNITY, FAITH AND DISCIPLINE

Unity can solve the problem of fragmentation in Pakistani society. The curse of provincialism,
parochialism and ethnicity can be solved only through the promotion of unity. A strong Faith and strict
discipline can inculcate and promote the feelings of nationhood in the citizens.

Islam has given the basic guidelines for every sphere of life. Being the true follower of these
guidelines, the Quaid visualized Pakistan as a liberal Islamic democratic polity with socio-economic justice.
Political participation, interest articulation and interest aggregation must be performed through constitutional
institutions and processes. The State should perform the function of political communication by giving the full
rights of criticism and opposition to all its citizens.

Rule of Law must be manifested through all activities performed by the government. Status of
minorities and women must be safeguarded by the State.

For the future the Quaid said:

“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 as you can. So go ahead I wish you God Speed.”

http://www.nihcr.edu.pk/Latest_English_Journal/9%20quiad%27s%20vision%20of%20progressive%20
pakistan,%20jehanzeb.pdf

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.

Vision of quaid before 1947

Starting
He emphatically stated that we demanded and struggled for Pakistan so that physically and spiritually
we were free to conduct our affairs according to our traditions and genius. Pakistan was based on solid
foundations of social justice and Islamic socialism which emphasises 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 nonfeudal 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.2 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.

‘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)s

‘The idea was that we should have a state in which we would 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’.

solution

He further stated; “it is by co-operation and good spirit that you will be able not only to preserve the
Pakistan which you have achieved but to make it a great State in the world.”

democracy

he stated; “the foundations of our democracy are the basis of true Islamic ideals and principles”, 18 and
Pakistan would be “the onward march of renaissance of Islamic culture and ideals”

Armed forces

For the specific institutions of the new state, he exhorted the armed forces to uphold “the high traditions
of Islam and our national banner” 21

State bank (after)

and commended the State Bank Research Organization to evolve “banking practices compatible with
Islamic ideals of social and economic life” 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”. 22

He told Edwards College students that “this mighty land has now been brought under a rule, which is
Islamic, Muslim rule, as a sovereign independent State”. 23 He even described Pakistan as “the premier
Islamic State”.

Constitution

sJinnah's broadcast to the people of the United States is in a similar vein: 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 many non-
Muslims ― Hindus, Christians, and Parsis ― but they are all Pakistanis. They will enjoy the same
rights

Pakistan ‘would be a base where we will be able to train and bring up Muslim intellectuals,
educationists, economists, scientists, doctors, engineers, technicians etc., who will work to bring about
Islamic renaissance’. After necessary training they would spread to other parts of the Islamic world ‘to
serve their co-religionists and create awakening among them eventually resulting in creation of ‘a solid,
cohesive bloc ― a third bloc—which will be neither communistic nor capitalistic but truly socialistic
based on the principles which characterized Caliph Umar’s regime’

(after 1947)

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.

Pakistani flag

Quaid knew that the harmony and goodwill between different communities in Pakistan is the key for
progress and development of the country. He proved it through the selection of Pakistani flag. Green
portion describes the Muslim community of Pakistan and white strip shows the minorities in Pakistan.
He further assured them that they would not be discriminated and would have equal opportunities for
their progress and prosperity. Addressing the Constituent Assembly, he emphasized that ‘You are free;
you are free to go to your temples, you are free to go to your mosques or to any other places of worship
in this state of Pakistan’.29 He also stated, ‘There would be no distinction between one community and
the other, no discrimination between one caste or creed and another. He further assured them that they
would be treated as equal citizens of the State.

Minorities

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”.
(before)

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.

Pakistani flag

5 His selection of the flag, and composition of national anthem, reflected his secular attitude and his
message to the minority communities that their rights will be protected. Pakistan’s original national
anthem was composed by a Hindu Scholar of Indo-Persian culture.36 Years later, a new national
anthem was adopted, the tune for which was composed by a Zoroastrian, and the lyrics later written by
Hafeez Jallandhari.37 Such was the commitment to diversity and equality shown by Quaid that not only
was the anthem the product of contributions by a Hindu, Parsi and Muslim, respectively, but the chorus
was sung to ensure an even number of men and women.

Economy (after 1947)

Quaid had a vision of a strong Pakistan being self sufficient in its needs having a strong economy in
order to become part of modern developed nations of the world. To achieve this goal, Quaid consulted
the Muslim experts in economy as well as he hired the services of foreign experts also. At Quaid’s
behest, Mahomadali Habib, a leading banker, analyzed the economic potential and prospects for rapid
industrialization of Pakistan.41 He made a number of suggestions for the printing as well as fiduciary
(fiduciary takes care of money for other persons) issue of Pakistan currency,42 division of the Reserve
Bank of India’s assets and liabilities,43 useful employment of refugees, etc.44 He further recommended
that the government should borrow only for financing public enterprises which were productive, such as
canals, railways, steal and cement plants etc. and in no case for meeting current account deficits.45

Quaid not only consulted national experts for framing a better economic policy but he hired the services
of foreign nationals as well like Archibold. Archibold Rowlands was permanent secretary, Ministry of
supply, U.K. who had considerable hands on experience in economic management and public finance in
India, was hired to study and propose the measures for putting Pakistan’s economy on a sound
footing.46 He submitted his report as follow:

Rowlands reasoned inter alia, that in the modern world power is largely synonymous with industrial
power, and if Pakistan is to take her proper place in the world and if she is to raise substantially the
standard of living of her people, she must achieve an appreciable measure of industrialization.

Industry (after 1947)

Thus, Jinnah was fully aware that Pakistan will become a power only if 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. Without economic development, peoples’ standard of living could
not be raised’.48 Thus, it appears from this statement that Quaidi-Azam was a progressive man who
believed that all the citizens of the country should have equal opportunities to make progress by which
there should be upward social mobility in the 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’.50 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.” 51 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.

Economic System (after 1947)

Quaid-i-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. His vision for economy was as follows:

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 by 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.

Quaid was of the opinion that it was the duty of every Pakistani to work for the welfare and well
being of the country. Pakistan in the words of the Quaid meant for an opportunity to prove its
potentials.55 He further stressed the nation to work hard to build this country as a great power of the
world which will serve to maintain peace in the region as well as to safeguard the interests of the
Muslims any where in the world. He made a request to the nation in the following words;

‘God has given us a grand opportunity to show our worth as architects of a new state, let it not be said
that we did not prove equal to the task.’56

He called upon, ‘every Mussalman to make his or her fullest and best contribution and make the
greatest sacrifice and work ceaselessly and selflessly in the service of our nation and make Pakistan
one of the greatest nations of the world’. (Ibid, October 14, 1947)

The key to make Pakistan a powerful nation (after 1947)

He encouraged his Pakistani fellows by saying, ‘work, work and more work — God has given us an
opportunity to show our worth’. 58 Again, the Quaid explained that the key to make this country a
mighty power is hard work. He said in this regard, ‘I had no illusion about the hard work that awaited us
and the difficulties that had to be overcome.’59 In another message at the occasion of Eid, he again
encouraged his nation to work hard to make this country a dynamic and progressive country and a
mighty power of the world. He said; ‘Let us mobilize all our resources in a systematic and organized
way and tackle the grave issues that confront us with grim determination and discipline worthy of a
great nation.’

(Message by Jinnah, F.188-G/6-7, 24 October, 1947, Z.H. Zaidi(ed.), Jinnah Papers, p.185.)

Education (after)

Quaid was fully aware of the importance of modern education for the people of Pakistan. He knew that
the key for development is education. Therefore, he stressed the nation to acquire modern knowledge at
every cost to make this country a modern and strong nation of the world. In November, 1947, an All
Pakistan Educational Conference was held at Karachi under the agies of the Ministry of Education.62 In
his message to the Conference, Jinnah emphatically urged that greater attention to be paid to promote
technical, vocational and scientific education, which was a prerequisite to industrial and economic
progress and development.63 He observed that the educational policies and programmes had to be
tailored to suit the genius of the people and having regard to the modern conditions and scientific and
technological developments in the world.64 He identified the primary aim of education as character
building and inculcating the spirit of altruism and selfless service in the youth.65 It is a common
understanding among some liberal and western people that Islam is backward and undemocratic
religion. Quaid totally denied it saying; Islam and its idealism have taught democracy. Islam has taught
equality, justice and fair-play to everybody.

Quaid knew very well that for the prosperity and progress of country, there is a need to educate more
people in commerce and industry which are the back bone of economy of a country. Therefore, in an
address at Dacca University, he advised the students to enter into these professions. He said in this
regard: ‘You will be far more happy and far more prosperous with far more opportunities to rise if you
take to commerce and industry and will thus be helping not only yourselves but also your state.’67

(Speeches and Statements 1947-48 (Karachi: Oxford university Press, 2000), pp.118-122 )
Defense

He desired peace with other nations but not at the cost of Pakistan. So, development in the field of
defense was also important. He said: ‘There is nothing that we desire more than to live in peace and let
others live in peace and develop our country according to our own lights without outside interference
and improve the lot of the common man.

Science and technology

Quaid-e-Azam advised the nation to adopt right course for the prosperity of the country and that is to
acquire knowledge and technology about new inventions and machinery. He said; ‘we have still a long
way to build up Pakistan. But I have no doubt that by the grace of God, by adopting right methods and
right course we shall march along to make it one of the greatest states of the world.’69 Quaid advised;
’we have to learn a lot and we have to adjust ourselves to new developments, new issues which are
facing us.’s

Conclusion

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.

http://www.nihcr.edu.pk/Latest_English_Journal/Pjhc%2023-1%202002/2-
Jinnah%27s%20vision%20of%20pakistan.pdf

Assembly

With your cooperation, we shall make this assembly an example to the world. The assembly has a dual
responsibility of framing the country’s constitution and performing the legislative business. This is an
important responsibility… The Government’s foremost duty is to maintain law and order so that the
life, property and religious beliefs of the people are fully protected.
 One of the biggest curses from which India is suffering is corruption and bribery. That really is
poison. We must put that 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. Another curse is the black marketing. You have to
tackle this monster. The nest thing that strikes me is the evil of nepotism and jobbery… I know that
some people do not agree with the partition of Bengal and Punjab. In my judgement there was no other
solution. Any idea of a united India could never have worked and in my judgment it would have led us
to terrific disaster. Now what shall we do?

Solution to the problem of division into Social Classes and Provincialism

If we want Pakistan to be a prosperous and great state then we would have to devote ourselves for the
welfare and betterment of the people. If you work in cooperation, forgetting the past, burying the
hatchet, you are bound to succeed. If you work together in a spirit that every one of you, no matter to
what community, colour, creed or caste he belongs is first, second and last a citizen of this state with
equal rights, there will be no end to your progress.

Problem of Division into different factions

In course of time all these angularities of the majority and minority communities, Muslims and Hindus,
will vanish because as far as the Muslims are concerned there are Pathans, Punjabis, Shi‘a and Sunnis.
Similarly among Hindus there are Brahmins, Vashnavas, Khatris, Bengalees and Madrasis and so on.
This division had been the biggest hindrance in achieving independence. We must learn a lesson from
this. You are free to go to your temples, you are free to go to your mosques or to any other place of your
worship. You may belong to any religion or caste or creed — that has nothing to do with the business of
state. There was a time when conditions in England were worse than India. The Protestants and Roman
Catholics persecuted each other. Thank God ... we are starting in the days when there is no
discrimination. Now in England the differences between Protestants and Roman Catholics have come to
an end and they are living as equal citizens of their state. They are all members of the nation ... I think
we should keep that in front of us as our ideal and you will find in course of time Hindus would cease to
be Hindus and Muslims would cease to be Muslims, not in religious sense because that is the personal
faith of each citizen, but in political sense as citizens of the state.

It is important to note that the crux of the matter or the central theme of his 11 August speech was
again explained by the Quaid himself in an interview given to the Reuters correspondent on 25 October
1947. He said:

I have repeatedly made it clear, especially in my opening speech to the Constituent Assembly, that the
minorities in Pakistan would be treated as our citizens and will enjoy all the rights... Pakistan will
pursue that policy and do all it can to create a sense of security and confidence in non-Muslim
minorities.

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 Balochistan 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 everyone 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

Voice of east Quaid’s Vision on Kashmir Issue and Prevailing Situation

Press Release
Dateline: 26 December 2015

The School of Politics and International Relations, Quaid-i-Azam University, in collaboration with Islamabad
Institute of Conflict Resolution (IICR), organized a seminar on “Challenges to Pakistan’s Foreign
Policy” on May 9, 2017.