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Pakistan, Aug. 15 — On the 14th of August, us Pakistan celebrates its 78th Independence Day, the legacy of the Two-Nation Theory, the very foundation of the country’s creation, remains a subject of intense debate. The Presidential Address to the All India Muslim League on December 29, 1930 at Allahabad Quaid-e-Azam Muhammad Ali Jinnah is often considered to be Jinnah’s definitive statement on the Two-Nation Theory.

He declared that Muslims and Hindus were two separate nations and that the only solution to their differences was the creation of a separate Muslim state. Therefore, the Two-Nation Theory remains a source of pride and identity for many Muslims in South Asia, who see Pakistan as a homeland and a place where they can exercise their cultural and religious rights freely. Some individuals and groups continue to celebrate the idea of a separate Muslim homeland whilst others argue that the Theory has been a source of division and conflict in the region and that the goal of a united, pluralistic society remains elusive. It is argued that in a modern, globalized world, the idea of two separate nations based on religion is outdated.

Others believe that resolving territorial disputes could pave the way for lasting peace between Pakistan and India, potentially rendering the Two-Nation Theory obsolete. However, a closer look at historical, sociopolitical, and religious dynamics reveals that the Two-Nation Theory not only retains its relevance but is also crucial for understanding the complex relationship between the two neighbors, and beyond that even.

The violent events of Partition in 1947, the communal riots, and the subsequent marginalization of Muslims in India have only reinforced the validity of this theory. Scholars like Ayesha Jalal have argued that the Two-Nation Theory was a necessary response to the political realities of the time and its relevance persists as long as the religious and cultural identities of Muslims in the subcontinent are threatened.

Muslims could not have adequate political representation and protection of their interests in a united India, as they would always be in a minority. The two- nation theory thereby provided the vision of a separate Muslim homeland based on democratic principles and minority rights continues to shape the identity and aspirations of Pakistan today.

In 2025, the sociopolitical landscape of South Asia remains fraught with tensions that underscore the necessity of the Two-Nation Theory. The rise of Hindu nationalism in India, exemplified by the policies of the ruling Bharatiya Janata Party (BJP), has led to increased marginalization and violence against Muslims. The Citizenship Amendment Act (CAA) and the National Register of Citizens (NRC) have been widely criticized for discriminating against Muslims, leading to widespread fear and insecurity among the Muslim population in India.

Such actions make the two – nation theory even more relevant than before. So to have yoked together two such nations under a single state, one as a numerical minority and the other as a majority would have definitely lead to discontent .

Some argue that the theory has become a divisive force, fueling sectarian tensions and undermining efforts to build a more inclusive and tolerant society. Others like myself maintain that it remains a valid and important principle and that it is necessary to protect the rights and interests of Pakistan’s Muslim majority in the face of discrimination and marginalization.

The theory provides a framework for understanding the historical, cultural, and political differences between Muslims and Hindus in the Indian subcontinent. I believe that the creation of Pakistan was necessary to protect the rights and interests of Muslims and that the continued existence of Pakistan as a separate nation-state is a testament to the enduring relevance of the Two Nation Theory.

On the other hand, many people argue that the Two-Nation Theory is outdated and obsolete and that it no longer reflects the complex realities of the region. They point to the fact that East Pakistan (now Bangladesh) was a predominantly Muslim region that sought independence from West Pakistan, challenging the assumption that Muslims are a homogeneous group with a singular identity and set of interests. They also note that India, which was supposed to be the homeland of the Hindus, has a large Muslim minority population that has been an integral part of Indian society for centuries.

As we reflect on the Two-Nation Theory, it is evident that its relevance extends beyond the immediate context of Pakistan and India. The theory offers valuable insights into the complex interplay of identity, culture, and politics, which are pertinent to understanding similar dynamics in other regions. Ultimately, the legacy of the Theory underscores the ongoing challenges of building inclusive, tolerant societies in a diverse and complex world.

In essence, the Two-Nation Theory is not just a historical relic but a living concept that continues to inform and shape the discourse on identity and nationhood in South Asia and beyond. Overall, the Two-Nation Theory remains a controversial and contested idea in Pakistani politics, and its influence on the country’s future trajectory is likely to continue to be a topic of debate for years to come.