Two States, One Nation: The Reawakening of the Two-Nation Theory

Published by: Hira Zafar

Publishing date: 28 October 2025

In 1947, the creation of Pakistan and later, in 1971, the emergence of Bangladesh were deeply intertwined chapters of the same historical narrative – both rooted in the vision of a homeland for Muslims of the subcontinent. While Pakistan was born on 14 August 1947 in the name of Islam, Bangladesh too shares the same ideological origin, deriving its identity initially from the Muslim-majority aspirations that shaped the subcontinent’s partition. Yet, over time, political distortions, internal power struggles, and external interference from India – fractured this shared identity. What began as a political crisis in East Pakistan evolved into a violent separation in 1971, a development that Indian Prime Minister Indira Gandhi triumphantly described as having “buried the Two-Nation Theory in the Bay of Bengal.” More than five decades later, that very theory appears to have resurfaced – not through politics, but through the awakening of historical consciousness among Bangladesh’s younger generation.

A Shift in Perception

For decades, Bangladeshi youth were taught to view Pakistan through a lens of hostility – an outcome of deliberate indoctrination and historical revisionism. However, with time, access to new information and global discourse has begun reshaping that perspective. Authors like Sharmila Bose, in her seminal work Dead Reckoning: Memories of the 1971 Bangladesh War, challenge the long-accepted narrative of genocide and atrocities. Bose argues that the tragedy was far more complex, politically manipulated, and regionally exploited than history textbooks suggest. Her findings have encouraged many young Bangladeshis to revisit their past and reassess what truly happened during those turbulent months.

With access to digital media and uncensored sources, this generation is beginning to see 1971 not merely as a rebellion, but as a political crisis turned into a war through external interference. The much-dismissed Agartala Conspiracy, once mocked as a fabrication, now appears less a myth and more an early sign of the forces that would eventually tear Pakistan apart.

Echoes of Unity – Faith, Culture, and Cricket

As these alternative perspectives find resonance among the youth, a quiet but noticeable shift in sentiment is visible across Bangladesh. Many young Bangladeshis now distinguish between political conflicts of the past and the deeper civilizational bonds that connect them with Pakistan – bonds of faith, culture, and shared history. For all the political differences, the emotional and cultural connection between the people of Pakistan and Bangladesh has never truly died. This bond often reveals itself most clearly on the cricket field. Whenever Pakistan faces India, the outpouring of support from Bangladeshi fans is unmistakable. It is not just a matter of sport – it reflects shared faith, emotion, and a silent defiance of those who sought to divide hearts.

Reclaiming the Founding Vision

This evolving consciousness has also led to introspection within Bangladesh about its political history. Similarly, questions are being raised about the portrayal of Sheikh Mujibur Rahman as the sole architect of independence – a reflection of an emerging historical re-evaluation. Bangladesh’s early political leadership, in an effort to consolidate power, attempted to distance the nation from its Islamic roots and from Pakistan’s ideological foundation. Over the years, secular nationalism became the dominant state narrative, often at the cost of historical truth. But change is in the air. The quiet removal of certain statues and portraits of Sheikh Mujibur Rahman from public spaces and even currency designs reflect an evolving mood. It signals that a generation no longer accepts a one-sided version of history. Today, young Bangladeshis are beginning to ask a profound question: Who truly gave the Muslims of the subcontinent – including those of East Bengal – their freedom? The answer inevitably leads to Quaid-e-Azam Muhammad Ali Jinnah, the man whose Two-Nation Theory made both. In essence, Pakistan and Bangladesh may today exist as two sovereign states, but they remain bound by a shared heritage, faith, and destiny. The recognition of this truth – especially by the younger generation in Bangladesh – marks the return of a buried idea to the surface: that of one nation in two states.

Conclusion

History is never static; it evolves with time, reflection, and rediscovery. What was once dismissed as a “defeated theory” now finds new relevance. The reawakening of the Two-Nation Theory in contemporary discourse is not merely about revisiting the past – it is about acknowledging the unbreakable cultural and ideological ties between Pakistan and Bangladesh.