M. Sarmad
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On March 22 1940 Jinnah said
1. “ It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality, and this misconception of one Indian nation has troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religious philosophies, social customs, litterateurs. They neither intermarry nor interdine together and, indeed, they belong to two different civilizations which are based mainly on conflicting ideas and conceptions ......... "
On 11 August 1947, Jinnah said exactly opposite of his March 22 1940 speech.
2. “You are free; you are free to go to your temples, you are free to go to your mosques or to any other place or 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. We are starting in the days where there is no discrimination, no distinction between one community and another, no discrimination between one caste or creed and another. We are starting with this fundamental principle that we are all citizens and equal citizens of one State. Now I think 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 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.”
Choose First Speech: Pakistan was meant to be a nation exclusive for Muslims, where they won't have to live with Hindus.
Choose Second Speech: Pakistan was meant to be a secular state where Hindu and Muslims will live together.
With this conflicting speeches, entire Pakistan still confused after 7 decades.
Your argument is predicated on the misunderstanding that the two-nation theory stated that Hindus and Muslims could not coexist, which is not true. This is a common misunderstanding that has been associated with the two-nation theory but it certainly has nothing to do with the two-nation theory as Jinnah understood it. In January 1940, Jinnah wrote an article called ‘The constitutional maladies of India’ in which he first articulated the two-nation theory, which, mind you, had been articulated by others long before him. In it he argued that Hindus and Muslims were two nations and that these two nations had to work together and “share in the governance of their common motherland”, i.e. India, so that India could emerge as a “great nation”. This does not preclude coexistence by any stretch of the imagination. In his speech during the Lahore session, Jinnah argued that these two nations could not evolve a common nationality. Here was a man who had spent 30 odd years trying to bring Hindus and Muslims together who, on the face of it, had become pessimistic about this unity. The resolution that came out of this session in that fateful March 1940, though ambiguous over independence and autonomy of the state or states proposed, was thoroughly unambiguous about the fact that there would be Hindu minorities in such a state or states as there would be Muslim minorities in India. Therefore, coexistence of Hindus and Muslims was always part of the Lahore Resolution as well as Jinnah’s idea of Pakistan ........
All nationalisms — based on an ostensibly religious, racial or cultural identity — are by nature exclusive in some form. However, Jinnah clearly drew the distinction between group nationalism in whatever form and the idea of citizenship. Jinnah had always argued that the state had to treat all its citizens equally. His vision of Pakistan was of an inclusive and democratic state, which did not distinguish between a citizen on the basis of his or her faith. This was a consistent commitment throughout his life and his contributions to India as a legislator from 1910 to 1946 show precisely that. The August 11 speech was no contradiction; it was a concise summary of what Jinnah had stood for all his life — as Gokhale once described him — a man entirely free of bias against any community or people. !!