Islamic state and the Muslim world               Author – Shahid Javed Burki

In this reflective piece of work, I look into the age-old and often-contested question: what constitutes an Islamic state? Drawing from historical accounts and political realities, I retrace Muhammad Ali Jinnah’s vision for Pakistan. Jinnah was crystal clear in distinguishing between a theocratic Islamic state and a Muslim-majority state founded to safeguard the cultural and religious rights of Muslims within the subcontinent. He stood his ground during talks with British authorities, arguing for separate nationhood to resolve the deep-seated cultural and religious fissures between Hindus and Muslims. His remark on the cow—worshipped by Hindus and consumed by Muslims—illustrates the wide chasm in lifestyle and belief systems. For Jinnah, Pakistan was never meant to be a theocratic entity but rather a homeland where Muslims could breathe freely without fearing cultural dilution or political subjugation.

As history unfolded, the post-independence landscape revealed the layers of Jinnah’s foresight. The disjointed geography of East and West Pakistan, separated by a thousand miles of Indian land, proved untenable, culminating in the birth of Bangladesh in 1971. Fast-forward to modern-day India, where Narendra Modi’s rise and the BJP’s agenda to transform India into a Hindu state have cast a long shadow over its secular façade. Modi’s drive to rename India as Bharat signifies not just a political shift but a cultural reimagination of the Indian identity, one that excludes its sizable Muslim minority. Ironically, the Indus River—after which India was named—flows entirely through Pakistan, further unmasking the symbolic disconnect. All said and done, Jinnah’s warning about the irreconcilable cultural divide now rings louder than ever.

Overview:

This article explores the concept of an Islamic state through the lens of Jinnah’s vision for Pakistan and contrasts it with the trajectory India has taken under Hindu nationalist leadership. It highlights how the idea of statehood was historically shaped not by religious dogma but by the need to preserve cultural identity and ensure communal safety. It also reflects on the geopolitical ramifications and how the religious fault lines continue to widen.

NOTES:

This article shares vision into Jinnah’s political philosophy, partition politics, communal tensions, and modern India’s shift toward Hindu nationalism. Quotes from Jinnah can be directly cited in essays and questions on the ideological foundations of Pakistan. The reference to the Indus River and India’s naming gives a symbolic angle useful for argumentation.

Relevant CSS Syllabus Topics:

• Pakistan Affairs (Paper-II)
  • Ideology of Pakistan: The article directly addresses Jinnah’s vision and the ideological basis for the creation of Pakistan.
  • Historical Developments (1947–1971): It discusses partition, cultural divides, and the creation of Bangladesh.
  • Contemporary Issues in Pakistan: The article links historical perspectives to present-day identity challenges in Pakistan and the Muslim world.
• Current Affairs
  • India-Pakistan Relations: The article refers to Modi’s Hindu nationalist agenda and its impact on Muslims in India.

• Religious Extremism and Identity Politics: It touches upon religious nationalism in India and the debate over Islamic states in the Muslim world.

• International Relations
  • Muslim World Politics: The article references Syria’s state-building efforts and connects them to broader Islamic political thought.
  • Cultural and Religious Diplomacy: It shows how religious identities influence domestic and foreign policies in South Asia.
• History of Indo-Pak Subcontinent
  • Partition and its Aftermath: The discussion of communal differences, partition logic, and the consequences of British withdrawal falls under this domain.
  • Role of Muhammad Ali Jinnah: A central focus of the article, this ties directly into key topics from the history syllabus.
• Political Science (Optional)
  • Theories of State and Nation: The distinction between a theocratic Islamic state and a culturally Islamic state connects with theoretical perspectives on nationhood.
  • Secularism vs Theocracy: The article offers a real-world case study on the tension between secular governance and religious identity.

Notes for Beginners:

Jinnah did not want Pakistan to become a religious theocracy but a safe space for Muslims to live freely. For example, he said Muslims eat cows, but Hindus worship them—showing the vast difference in lifestyle. The partition created two separate nations, but the geographical gap between East and West Pakistan led to Bangladesh’s creation in 1971. Today, India’s Hindu-led government aims to rename the country to Bharat and prioritize Hindu culture, sidelining the 200 million Muslims living there. The Indus River, which gave India its name, doesn’t even flow through India now, showing a mismatch between name and geography.

Facts and Figures:

• At partition in 1947, British India had 400 million people; 100 million were Muslims
• 75 million Muslims became Pakistanis; 25 million stayed in India
• In 2025, India’s Muslim population is estimated at 200 million
• East and West Pakistan were separated by 1,000 miles of Indian territory
• Bangladesh emerged as an independent country in 1971

To sum up, This article sheds light on the ideological roots of Pakistan and questions the evolving identity politics of South Asia. It draws compelling parallels between Jinnah’s warnings and today’s realities, using both historical detail and current political developments. It urges readers to reflect on what kind of state best preserves the rights of its people—not just in form, but in spirit.