MORE than seven decades have passed since Quaid-e-Azam Muhammad Ali Jinnah led the historic movement for Pakistan’s creation, securing a homeland for Muslims of the Indian Subcontinent through his extraordinary vision, determination and leadership. His vision was not simply about carving a piece of land; it was about creating a state that would embody the values of justice, equality, rule of law and inclusivity. Quaid-e-Azam’s dream was for Pakistan to become a beacon of hope and progress for its citizens, regardless of their religion, ethnicity or social background. He envisioned a nation where Muslims could practice their faith freely, without fear of persecution, but also where people of other religions could live peacefully and equally as citizens of the state.
However, as we reflect on the State of Pakistan today, it is evident that we have fallen short of Quaid-e-Azam’s vision in several critical ways. While the initial years after independence were marked by efforts to build the foundations of a democratic and inclusive state, the journey since then has been fraught with challenges that have taken Pakistan far from the ideals Jinnah had in mind. The question remains: why have we not succeeded in fully realizing the vision of Quaid-e-Azam?
One of the key reasons is the persistent political instability that has plagued Pakistan since its inception. Quaid-e-Azam firmly believed in democracy and the importance of representative governance. He saw democracy as the bedrock of a modern state, where the will of the people would guide the government. However, Pakistan has been repeatedly disrupted by military coups, authoritarian rule and weak democratic institutions. The frequent interruptions to democratic processes have hindered the country’s ability to establish a stable political framework, which is essential for the implementation of long-term policies in line with Jinnah’s vision. The lack of political continuity has also contributed to a culture of political patronage and corruption, further distancing Pakistan from the principles of justice and accountability that Quaid-e-Azam advocated.
Economic disparity is another significant reason for the divergence from Quaid-e-Azam’s vision. Quaid-e-Azam was deeply concerned about the economic well-being of the people and the need to build a strong economy that could sustain the new state. He understood that economic independence was crucial for political sovereignty and social stability. Yet, Pakistan today faces significant economic challenges, including poverty, unemployment, inflation and a widening gap between the rich and the poor. Economic mismanagement, corruption and a failure to invest in human development have resulted in a society where small elite enjoys privileges while the majority of the population struggles to meet their basic needs. This disparity has not only led to social unrest but has also undermined the sense of national unity that Jinnah emphasized.
Another critical factor contributing to the failure to implement Quaid-e-Azam’s vision is the rise of religious extremism and intolerance in the country. Jinnah’s vision for Pakistan was inclusive and pluralistic. In his famous speech on August 11, 1947, he clearly stated that Pakistan was to be a state where people of all religions would have the freedom to practice their faith without interference from the state. However, over the years, Pakistan has witnessed a growing trend of religious intolerance and sectarian violence. Minority communities, who were once integral to the social fabric of the country, now often face persecution and discrimination. This shift away from the principles of religious freedom and tolerance that Quaid-e-Azam espoused has not only tarnished Pakistan’s image internationally but has also sown divisions within the country.
The education system in Pakistan is another area where we have failed to align with Jinnah’s vision. Quaid-e-Azam placed great emphasis on education, seeing it as the key to progress and development. He wanted Pakistan to become a knowledge-based society where people would be empowered through learning and innovation. Yet, Pakistan’s education system is deeply flawed, with significant disparities in access and quality across different regions and socio-economic classes. The lack of focus on education has hindered Pakistan’s ability to compete globally and has perpetuated cycles of poverty and underdevelopment. Furthermore, the curriculum often promotes narrow interpretations of history and religion, contributing to the rise of extremist ideologies instead of fostering a culture of critical thinking and intellectual growth.
Corruption has significantly obstructed the realization of Jinnah’s vision for Pakistan. Quaid-e-Azam envisioned a state of integrity where officials served the people honestly. However, corruption has deeply permeated society, eroding public trust and diverting resources from essential services like healthcare, education, and infrastructure. This has led to a system where merit is overlooked and personal gain prevails over national interest, moving Pakistan away from Jinnah’s ideals.
Moreover, the rule of law, central to Jinnah’s vision, has frequently been undermined. Jinnah championed justice and the supremacy of law, expecting impartiality regardless of social or political standing. Yet, Pakistan’s judicial system has often been compromised, failing to deliver timely and fair justice. This erosion of legal integrity has weakened the social contract between the state and its citizens.
In conclusion, Pakistan has struggled to fully embody Jinnah’s principles due to political instability, economic disparity, religious intolerance, corruption, a flawed education system, and legal shortcomings. Despite these challenges, it is possible to realign with Jinnah’s vision by recommitting to democracy, justice, and equality. Both leadership and citizens must work together to create a Pakistan that truly reflects its founding father’s ideals, honouring the sacrifices made and ensuring a prosperous future.
—The writer is contributing columnist, based in Islamabad.
