by Muhammad Mohsin Iqbal
The Two-Nation Theory, a pivotal concept in the creation of Pakistan, asserts that Muslims and Hindus in the Indian Sub-Continent were two distinct nations, each with its own customs, religion, and tradition. This theory was the ideological foundation for the demand for a separate Muslim state, leading to the independence of Pakistan in August 14, 1947. To understand the roots of the Two-Nation Theory, one must explore its grounding in Islamic teachings, the Quran, Hadith, and the broader Islamic perspective. This theory was not just a political stance; it was deeply intertwined with the religious identity and consciousness of Muslims in the Sub-Continent.
The Quran, as the divine scripture of Islam, emphasizes the concept of the Ummah—a global community of Muslims bound by their faith. The Quranic vision of the Ummah transcends geographical, ethnic, and linguistic boundaries, uniting believers in a collective identity centered around their submission to Allah. The Quran declares in Surah Al-Hujurat, “The believers are but a single brotherhood, so make peace between your brothers, and be mindful of Allah, so you may be shown mercy” (49:10). This verse highlights the importance of unity among Muslims, which was a significant factor in the demand for a separate Muslim homeland. The idea was that the Muslim Ummah needed to be safeguarded from external influences that could compromise their religious practices and way of life, which was increasingly becoming difficult under the British Raj and the Hindu majority.
Moreover, the Quran recognizes the diversity of nations and tribes, as stated in Surah Al-Hujurat, “O mankind! We created you from a single pair of a male and a female and made you into nations and tribes, that you may know one another. Verily the most honored of you in the sight of Allah is the most righteous of you” (49:13). This verse indicates that while diversity in human societies is acknowledged, the measure of true superiority is piety and righteousness, not ethnic or national identity. However, in the context of the Indian Sub-Continent, where Muslims found themselves as a minority, the Two-Nation Theory was a means to preserve their religious and cultural identity, as their way of life was inextricably linked to their faith.
The Hadith, the sayings and actions of Prophet Muhammad (Peace Be Upon Him), further reinforce the importance of Muslim unity and the distinctiveness of the Muslim community. The Prophet (PBUH) emphasized the bond of faith over all other affiliations. In one Hadith, he said, “The believers, in their mutual love, mercy, and compassion, are like a single body: if one part of it feels pain, the rest of the body responds with sleeplessness and fever” (Sahih Bukhari). This metaphor of the Muslim community as a single body underscores the need for solidarity among Muslims. The growing influence of Hindu nationalism and the threat of cultural assimilation into a Hindu-dominated society was seen as a danger to the Muslim Ummah in the Sub-Continent. The leaders of the Muslim League, particularly Quaid e Azam Muhammad Ali Jinnah, invoked this sense of unity and distinctiveness to justify the demand for a separate Muslim state.
From an Islamic perspective, the Two-Nation Theory was also rooted in the historical experiences of Muslims in the Sub-Continent. The advent of Islam in the region, starting with the Arab traders and later the conquests by Muslim rulers, established a rich Islamic heritage that flourished over centuries. The Mughal Empire, for example, was not just a political entity but also a beacon of Islamic culture, learning, and architecture. The decline of Muslim power following the British colonization led to a period of introspection and reevaluation among the Muslim intelligentsia. The rise of Hindu revivalist movements, such as the Arya Samaj, which sought to reassert Hindu identity, further alienated Muslims, who began to feel marginalized in the socio-political landscape of India.
The struggle for Pakistan was thus seen as a continuation of the historical quest for Islamic sovereignty in the region. Islamic scholars and leaders argued that the establishment of Pakistan was necessary to ensure that Muslims could live according to the principles of Islam, free from the fear of being overwhelmed by a Hindu majority. The All-India Muslim League, under the leadership of Quaid e Azam Muhammad Ali Jinnah, articulated the demand for Pakistan by asserting that Muslims were not merely a minority but a nation with their own distinct identity. Quaid e Azam ‘s famous speech at Lahore in 1940, where he declared that “Muslims are a nation by any definition and they have every right to demand a separate homeland,” encapsulates this sentiment.
The demand for Pakistan was not just a political strategy; it was also a response to the Islamic duty of establishing a society based on justice, equality, and the rule of law, as prescribed by the Quran and Sunnah. Islamic political thought, as articulated by scholars like Allama Iqbal, who is considered the spiritual father of Pakistan, emphasized the need for a polity where Muslims could freely practice their religion and develop according to their own values and traditions. Iqbal’s vision of a separate Muslim state was deeply influenced by his understanding of Islamic philosophy and his desire to see Muslims regain their lost glory in the modern world.
The creation of Pakistan, therefore, was seen as the fulfillment of an Islamic ideal—the establishment of a state where Muslims could implement the Shariah and live in accordance with the teachings of the Quran and Hadith. The early years of Pakistan were marked by efforts to align the country’s legal and educational systems with Islamic principles. The Objectives Resolution of 1949, which laid the foundation for Pakistan’s constitution, declared that sovereignty belongs to Allah alone and that the state would strive to enable Muslims to live according to the teachings of Islam.
However, the journey towards realizing the Islamic vision of Pakistan has been complex and fraught with challenges. The interplay between religious ideals and practical governance has led to debates about the role of Islam in the state’s affairs. Despite these challenges, the Two-Nation Theory remains a central tenet of Pakistan’s national identity. It continues to be invoked in political and religious discourse, especially in times of crisis or when the identity of the state is perceived to be under threat.
In conclusion, the Two-Nation Theory, as it was articulated in the movement for Pakistan’s independence, was deeply rooted in Islamic teachings, the Quran, and Hadith. It was not merely a political argument but a religious imperative for many Muslims who believed that their faith, culture, and way of life were inextricably linked to the creation of a separate homeland. The establishment of Pakistan was seen as a means to safeguard the Muslim Ummah in the Sub-Continent and to create a society based on Islamic principles. While the journey of Pakistan has been complex, the foundational role of the Two-Nation Theory in the country’s creation remains a significant aspect of its national consciousness.
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