While speaking at the Overseas Pakistanis Convention in Islamabad, on April 17, Army Chief General Asim Munir invoked the Two-Nation Theory—the ideological foundation of Pakistan’s creation in 1947. He stated that Pakistanis are “fundamentally different from Hindus in religion, culture, traditions, thoughts, and ambitions.” “Our religion is different, our customs are different, our traditions are different, our thoughts are different, our ambitions are different — that’s where the foundation of the two-nation theory was laid. We are two nations, we are not one nation,” he stated. Munir emphasised that this ideological divide was the foundation of Pakistan’s creation, “You have to narrate Pakistan’s story to your children so that they don’t forget it when our forefathers thought we were different from Hindus in every possible aspect of life,” reiterating the belief that led to India’s partition in 1947.
At the convention attended by Prime Minister Shehbaz Sharif, senior ministers, and prominent Pakistani elites residing abroad, Munir urged overseas Pakistanis to preserve and pass down the narrative of Pakistan to their children, underscoring the belief of their forefathers that Hindus and Muslims were fundamentally different in every aspect of life.
Asim Munir defended the establishment of Pakistan as a nation-state rooted in the Western concept of “one religion, one culture, one state,” presenting it as a distinctive form of political community. Obviously, he is sending a hard-hitting message to Muslims living in India to drive home the point that they were in every manner different from their Hindu brothers. However, this perspective overlooks the reality that the majority of South Asian Muslims unequivocally rejected the idea of Pakistan at its inception over seven decades ago. History bears witness to the reality that Indian Muslims saw no conflict between their religious identity as Muslims and their political identity as Indians. They remain integral members of the broader Islamic community, a fact that Munir’s provocative hate spewing narrative intentionally disregards. General Munir should remember that even though Jinnah is regarded as the Father of the Nation in his desired land, his very own daughter chose to live in India out of love.
Munir’s call for Pakistani Muslims, particularly diaspora elites, to preserve and pass down the ‘story of Pakistan’ to future generations warrants a critical reassessment through the lens of Quranic wisdom. Rather Pakistani youth should be encouraged to scrutinize the contentious narrative of Muslim separatism, spearheaded by upper-caste, upper-class Ashraf elites during colonial India. They should confront the hollowness of the two-nation theory, which culminated in one of the most devastating human tragedies of the 20th century. Furthermore, they must be made aware of the activities of Pakistan-backed terrorist groups in Kashmir and the enduring consequences of Partition on generations of Indian Muslims, who continue to bear the burden of blame for a movement they had consistently opposed. Munir’s characterisation of Kashmir as Pakistan’s “jugular vein” and his reaffirmation of the two-nation theory served as a veiled signal to jihadist groups, echoing the calls for “jihad and bloodshed” historically propagated by LeT commanders like Abu Musa in Pakistan-occupied Kashmir.
By stressing religious identity and Pakistan’s “otherness” from India, the military establishment appears to be rallying nationalistic sentiment to distract from internal turmoil. It is a tried-and-tested method of deflection, but one that failed spectacularly in the past.
General Asim Munir’s speech at the Overseas Pakistanis Convention sparked mixed reactions among Pakistani expatriates. However, the speech has faced criticism for its divisive tone. Many younger Pakistanis and expatriates expressed frustration, feeling that such rhetoric perpetuates outdated ideologies and fails to address Pakistan’s pressing internal challenges. A viral video from the event captured a participant interrupting the speech, voicing dissatisfaction with hearing the same narratives since childhood and demanding more meaningful engagement.
Critics have also linked Munir’s speech to broader concerns about Pakistan’s reliance on ideological posturing, especially amidst economic struggles and internal security issues. His remarks on Kashmir as Pakistan’s “jugular vein” and his focus on ideological divides have drawn mixed reactions, with some seeing it as a reaffirmation of Pakistan’s identity and others viewing it as a distraction from more urgent national issues
Notwithstanding the fact that by resorting to a highly misleading interpretation of Islam to justify the creation of Pakistan, and by this logic, Muslim separatism, Munir used Islam for justifying violent religious separatism. The speech constructed a skewed and reductionist portrayal of Islam, primarily as a means to ensure its own continuity and survival. This distortion serves not only as a tool to consolidate power but also as a mechanism to rally support by appealing to a homogenized religious identity, often at the expense of broader societal harmony and authentic Islamic teachings.
Pakistan is currently facing a multitude of internal challenges, including economic instability, political turmoil, security concerns, and social issues such as poverty and unemployment. The country’s financial struggles are marked by soaring inflation and a depreciating currency, while political unrest continues to grow amidst tensions between civilian governments and the military establishment.
The nation grapples with extreme economic challenges, including an unstable currency, rampant inflation, and mounting debt that has rendered basic necessities unaffordable for many. Industrial growth remains stagnant, and the agricultural sector, once considered the backbone of the economy, suffers due to outdated practices and mismanagement. The absence of effective governance and structural reforms has further deepened the economic crisis.
Security threats, particularly in regions like Balochistan and Khyber Pakhtunkhwa, further exacerbate the situation, alongside strained diplomatic relations with neighboring India. These pressing issues demand urgent attention and comprehensive reforms to steer the nation toward stability and progress. At a time when the military establishment is openly criticized by many Pakistanis, General Asim Munir has chosen after more than 75 years of Pakistan’s formation, to invoke the now-defunct two-nation theory—a narrative that holds little relevance in the modern context and risks diverting focus from the country’s real and immediate problems.
It is widely acknowledged that Pakistan has emerged as a failed state, marked by a profound institutional collapse that starkly contradicts the claims of its Army chief. The elected government operates under the shadow of the Armed Forces, rendering it subordinate to military authority. Within this fractured system, Punjabis enjoy disproportionate privileges, standing as “more equal” than others. The struggles of Mohajirs remain painfully evident, while the appalling treatment of minorities serves as a glaring indictment of the nation’s inability to uphold justice and equality, evoking a sense of collective shame.
The Two-Nation Theory, often considered a sacrosanct principle in the creation of Pakistan, is subject to critical examination due to the nation’s internal sociopolitical dynamics, particularly in the context of the marginalization of Shia and Ahmadiyya Muslims. These communities face systemic discrimination, social exclusion, and even violence, highlighting the disparity between the theory’s ideals and the nation’s reality.
Pakistan’s refusal to recognize Ahmadiyya Muslims as part of the Islamic community and the struggles faced by Shia Muslims underscore the difficulty of fostering a singular Muslim identity in a diverse society. This exclusion not only contradicts the theory’s unifying vision but also exposes deep fractures within the very framework it sought to uphold. Such realities question the practical coherence of an ideology that fails to accommodate internal pluralism.
Munir’s speech also focused on Kashmir, asserting unity among Muslims over the issue. This rhetoric, however, is emerging just as protests and unrest in PoK are gaining momentum. Public dissatisfaction in the region—fuelled by poor governance and lack of development—is becoming increasingly difficult to suppress. Rather than addressing these local grievances through reform or dialogue, the leadership is once again attempting to redirect attention outward.
Pakistan faces significant challenges in maintaining national cohesion, grappling with both domestic separatism and the marginalization of various regional and sectarian communities. Communities within Pakistan, be it the Baloch, Pashtun, Sindhi, and Mohajir populations or the Shia Muslims, Ahmadiyyas, and other minority sects, endure systemic discrimination, social ostracization, and, in many cases, violence. The state’s reluctance or inability to address these disparities deepens divisions and reinforces feelings of alienation within these groups.
This internal discord raises significant questions about the interpretation and application of the Two-Nation Theory. If the nation itself fails to acknowledge and protect the diverse sects and beliefs within Islam, how can the theory claim to have been a unifying force for Muslims?
Amidst Pakistan’s deepening domestic crisis, the U.S. administration’s approval of a key conspirator in the 26/11 Mumbai attacks, Tahawur Rana’s extradition to India poised threatens to unravel the intricate terror networks reportedly operating under Pakistan’s military leadership. Meanwhile, Delhi’s unwavering ‘zero tolerance’ policy toward terrorism, bolstered by unprecedented international support, has placed Rawalpindi under immense scrutiny, revealing cracks in its carefully constructed facade.
Pakistan faces profound institutional collapse that starkly contradicts the assertions of its Army Chief. Under mounting criticism for the mishandling of violence in Balochistan and the escalating threat posed by the Tehrik-i-Taliban Pakistan (TTP), General Munir appears to be leveraging the Kashmir issue as a calculated diversion to deflect domestic discontent. His inflammatory rhetoric, coupled with the military’s suspected orchestration of the Pahalgam attack, reflects a recurring pattern of redirecting public attention through external provocations—a strategy that underscores the growing desperation within Pakistan’s leadership.
The dire state of Pakistan’s economy, teetering on the edge of collapse, coupled with the mounting distress within its military leadership, has become glaringly evident. General Asim Munir, the current Army Chief, finds himself grappling with a crisis of legitimacy as public dissatisfaction continues to swell. In a nation on the brink, his recent speech has failed to strike a chord with younger Pakistanis, who are yearning for tangible solutions to pressing issues such as education, international security, employment, and even basic access to the internet. The disconnect underscores the growing frustration among the youth, who seek progress and innovation rather than rhetoric that feels increasingly out of touch with their realities.