From Black Wave: Saudi Arabia, Iran, and the Forty-Year Rivalry That Unraveled Culture, Religion, and Collective Memory in the Middle East, by Kim Ghattas (Henry Holt, 2020), Kindle pp. 112-113:
Pakistan was founded in 1947 as a homeland for Muslims on the Indian subcontinent, born out of the partition of India, but it was also a home for many minorities. Muhammad Ali Jinnah, the father of the nation, was a secular Shia who nominated other Shias and an Ahmadi Muslim to his cabinet. His first law minister was a Hindu, to make clear that laws were to be written by secular jurists, not clerics and theologians. In his first presidential address marking the birth of the nation, at midnight on August 11, 1947, Jinnah told his new compatriots “you are free to go to your temples, free to go to your mosques, or to any other place of worship in this State of Pakistan. You may belong to any religion or case or creed—that has nothing to do with the business of the state.” Jinnah had spelled out a vision for religious pluralism in a secular Muslim-majority democracy, where Muslims and non-Muslims were equal citizens. He did not speak of an Islamic state, not even of an Islamic republic. But his vision for tolerant diversity was never fulfilled. He died a year later, and though his successors tried to uphold this nuanced narrative, they soon fell back on the more straightforward raison d’être of the country: Islam.
Pakistan was born amid horrendous violence and indescribable dislocation—around 6.5 million Muslims moved from India to Pakistan, while 4.7 million Hindus and Sikhs left for India. Activist, revivalist Islam had grown in British India in part as a reaction to colonial rule, but also in opposition to Hindus, the majority. The name Pakistan was an acronym combining the first letters of the different provinces that made up the new country. But in Urdu, the language of the new nation, it also means “the land of the pure,” and there were many who wanted to purify it further. In 1956, Pakistan’s constitution declared the country an Islamic republic and prohibited non-Muslims from holding the office of head of state. In the 1960s, military dictators used religion as a rallying cry against India, feeding further intolerance against Hindus and appeasing Islamists. Social and cultural life continued unperturbed, but some now brandished Pakistan as a citadel of Islam.
The architect of that citadel would be Abu A’la al-Mawdudi, the man who had inspired Qutb in Egypt and Khomeini in Iran. Mawdudi had not always been a religious fundamentalist. Born in 1903 in British India, he was a journalist, a poet, and newspaper editor whose intellectual, mystical, theological journey made him the twentieth century’s greatest revivalist Islamic thinker.