Quaid-e-Azam Muhammad Ali Jinnah’s Speech of 11 August 1947 and Secularism
In discussing the uproar over presenting Quaid-e-Azam Muhammad Ali Jinnah’s speech of 11 August 1947 as evidence in favour of secularism, I am reminded of an incident involving Allama Iqbal. When there was an uproar in a gathering calling for Agha Hashr Kashmiri to be invited, Iqbal composed an impromptu verse:
“The noise is like that of a wedding procession of butchers,
Come and see this mourning assembly of Lahore”
Today too, over the speech of 11 August, there is the same kind of uproar: “Secularism, alas secularism, woe secularism!” But the question is: how is the meaning of secularism being drawn from this speech of Quaid-e-Azam?
The Ideological Identity of the State and Quaid-e-Azam’s Speeches
It has already been made clear that Pakistan’s ideological identity will be based not on Quaid-e-Azam’s personal desires, but on the Quran and Sunnah or on the decision of the people:
- Religious narrative: In this, the final ruling is that of the Quran and Sunnah, and no individual’s opinion can be above the Quran and Sunnah.
- Secular narrative: In this, the people decide under which ideology they wish to live.
Quaid-e-Azam’s speeches should certainly be studied so that it can be understood what his inclination was, but it is not correct to draw a conclusion by relying solely on the speech of 11 August.
Is Quaid-e-Azam’s Speech of 11 August a Reflection of Secularism?
Quaid-e-Azam said in the Constituent Assembly:
“You are free; you are free to go to your places of worship. You may belong to any religion, caste or creed—that has nothing to do with the business of the State.”
“Soon you will see that here Hindus will not remain Hindus, nor Muslims remain Muslims—not in the religious sense, but in the political sense.”
These two excerpts are the very basis on which the edifice of secularism is being constructed. But if the spirit of Islam is examined, these statements are entirely in accordance with Islamic principles, and not with secularism.
- Does Islam say that Hindus should be prevented from going to their temples?
- Is there any concept in an Islamic state of stripping non-Muslims of their rights?
The Two Categories of Minorities in an Islamic State:
- Dhimmi: Non-Muslims who became subjugated as a result of war.
- Mu’ahid: Non-Muslims who are citizens of the state under a treaty.
Pakistan’s non-Muslims hold the status of “Mu’ahid,” to whom Islam gives complete protection and rights. What Quaid-e-Azam said was under this very principle, which can also be understood from the Charter of Medina.
The Charter of Medina and Quaid-e-Azam’s Speech of 11 August
The Charter of Medina clearly stated:
“The Jews will follow their religion and the Muslims will follow their religion.”
“In political terms, the Jews will be part of the ummah.”
In Quaid-e-Azam’s speech too, the same point was made: that politically Hindus, Muslims, or other minorities would be equal, while each person’s religion would be their personal matter.
Hector Bolitho wrote about the speech of 11 August in his book Jinnah: Creator of Pakistan:
“The words were Jinnah’s, but the ideas were those of the Messenger of Allah ﷺ.”
Quaid-e-Azam’s Other Statements and the Refutation of Secularism
Is the speech of 11 August the only speech of Quaid-e-Azam that can be relied upon? Certainly not! There are dozens of his speeches in which he mentions Islamic principles.
Address at Sibi Durbar, February 1948:
“It is my faith that our salvation lies in acting upon the golden principles laid down by our great lawgiver, the Prophet of Islam ﷺ. Let us lay the foundations of our democracy on Islamic concepts and principles.”
On the inauguration of the State Bank, 1 July 1948:
“The State Bank will formulate an economic system based on Islamic principles, and I shall watch with keen interest how such banking methods are adopted as are compatible with the Islamic economy.”
Message to the American people:
“The constitution of Pakistan will be democratic, and its foundation will be the important principles of Islam.”
Conclusion: Secularism or an Islamic Welfare State?
Reading Quaid-e-Azam’s speeches in their context makes it clear that he wanted to make Pakistan a state that conforms to Islamic principles, where minorities would be protected, but where the state’s foundation rests on Islamic teachings. Presenting the speech of 11 August in favour of secularism is nothing but intellectual dishonesty.
