it is a very common question some says they was secular but some says no they was not.
On the night of March 7, 2011, Justice (retd) Javid Iqbal was interviewed on a TV channel on the nature of the Pakistani state. He held that Pakistan, as envisaged by Jinnah, was to be a secular state. This is the package he has always accepted as the ‘modern Islamic state’ imagined by his father, Allama Iqbal, too.

Javid Iqbal was clear that what Pakistan is now was not what Jinnah had thought of. The word ‘secular’ put off the TV host who insisted that ‘secular’ was the opposite of ‘Islamic’. He even once erroneously equated ‘secular’ with ‘communist’, not knowing that an atheist state cannot be secular. Javid Iqbal said hard Islam was not the project of Jinnah: The Islam of hudood and blasphemy laws was imposed by General Zia.

Saleena Karim in her book Secular Jinnah & Pakistan: What the Nation doesn’t Know (Paramount 2010) has probably tackled the case most thoroughly in defence of those who reject the secular label. She has dug up an interview that Jinnah gave to a Reuters’ journalist on May 21, 1947, which was used by chief justice Muhammad Munir in his book From Jinnah to Zia (1979) to infer that Jinnah had wanted a secular state.
She writes: “Instead of calling the proposed Pakistan a ‘modem democratic state’”, Jinnah says only that it will have a “democratic form” of government. He was actually averse to imitating “modern” (read: contemporary) democracy as a political system, considering it a failure’. She thinks it contains a presumed reference to a non-secular state. One could also conclude from this that people may democratically decide to have a non-secular Islamic state with a Sharia.

It is up to the reader to decide whether the argument for a non-secular state is convincing or not, on the basis of what Jinnah is supposed to have said.

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