Quaid-e-Azam Mohammad Ali Jinnah

The Quaid-i-Azam Muhammad Ali Jinnah during his first address to the Constituent Assembly of Pakistan on 11th August, 1947 said: “We are all citizens and equal citizens of one state….Now I think we should keep that in front of us as our ideal, and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.”1 Those who do not have full grasp of the Two-Nation Theory are often misled by the phrase used by the Quaid when he said, “Hindus would cease to be Hindus and Muslims would cease to be Muslims.” They wrongly infer from these words that the Quaid’s vision of Pakistan was that of a secular state in which religion would have no role to play. In this way they mistakenly by wish to hoodwink the people that with the creation of Pakistan the Quaid had given up his affiliation with the Ideology of Islam wh

"What we must look for is, first, religious and moral principles; secondly gentlemanly conduct; thirdly intellectual ability.” Thomas Arnold The national resilience of the Pakistani people is to be judged by the degree of their consciousness and commitment to guard their values, traditions and honour called the ‘national purpose’, or the raison d’être, as the French call it. National purpose is sacrosanct and sublime. Quaid-i-Azam first of all preferred to affirm his own faith, belief and commitment to the cause of Pakistan. On October 22, 1939, while addressing All-India Muslim Council, he said: . . “I have seen enough in my life, experienced the pleasures of wealth, fame and life of repose and comfort. Now I have one single ambition, to see Muslims gaining freedom and rise to the pinnacle of glory. It is my very ultimate wish that when I die, my conscience and my Allah may testify that, Jinnah never betrayed Islam and that he relentlessly struggled for the freedom of M

By Mahmud Ali  Prior to launching of the Pakistan Movement in the South Asian Subcontinent, the economic conditions of the Muslims, in general, were precarious. For this both the British and the Hindu Bania had joined hands after the fall of Mughal Rule in India. Muslim League objective, therefore, was aimed at economic emancipation of the Muslims, both from the British Imperial exploitation as well as from the Hindu money lenders. The idea behind a separate Muslim state was that, in such a state it would be possible for the incoming people’s government, to adopt and implement an economic system, based on the principles of Islamic Shariat, which prevent concentration of wealth into few hands, and thus ensure equitable distribution of the resources to the generality of the people, thereby paving the way for affluence and eradication of poverty and exploitation of man by man. Unfortunately the continuation of the impact of the Pakistan Movement came to a dead stop after the sad demi

Quaid-i-Azam Muhammad Ali Jinnah was one of the greatest leaders of the modern age, who not only led his people to independence but founded a separate homeland for them, where they could mould their lives in accordance with the teachings of the Holy Quran and traditions of Islam and cultivate their culture and civilization. This was a far greater achievement of the Quaid than any other national liberation leader. Other leaders struggled for independence within states already in existence. This he achieved almost single-handedly and constitutionally, and in the teeth of stiff opposition. Prof. Stanly Wolpert has rightly said about the Quaid that “Few individuals significantly alter the course of history. Fewer still modify the map of the world. Hardly anyone can be credited with creating a nation-state. Muhammad Ali Jinnah did all three”. Pakistan’s emergence was not just the emergence of a new state, but it was created on the basis of Islamic ideology. If Pakistan had not been crea

Quaid-e-Azam with Master Tara Singh & Khizar Hayat Tiwana Quaid-i-Azam Muhammad Ali Jinnah (1876-1948) was undoubtedly a fascinating, striking and remarkable personality. Possessed of excellent qualities of pen and mind, he played a significant role in changing the course of history and destinies of men in South Asia. A born leader of men, an experienced politician, a dynamic parliamentarian and a far-sighted statesman, he valiantly fought against the British imperialism and Hindu chauvinism in India and single-handedly won the battle of Pakistan. More strikingly, the Quaid was not only a great defender of the cause of Pakistan, he equally struggled to safeguard the interest of all minority communities in India, irrespective of race, religion and colour. A moderate leader, he stood for a just and honourable treatment of them. Belonging himself to a minority nation, the Indian Muslims, he well understood the minority peoples. At the same time, he fully realized the dominating b

The founding of Pakistan by Quaid-i-Azam Mohammad Ali Jinnah so greatly dominates his political life and career that his other roles are bound to be ignored. One important role which Jinnah played in the politics of India was for the achievement of unity between the Hindus and Muslims by bringing about some understanding between the Indian National Congress and the All India Muslim League. In fact, for more than two decades Jinnah was known more for this role than for any other. It will be recalled that Gopal Krishna Gokhale expressed the view that Jinnah “has true stuff in him and that freedom from all sectarian prejudice which will make him the best ambassador of Hindu-Muslim unity.”1 Mrs. Sarojini Naidu, who compiled Jinnah’s speeches and writings in 1918 gave the volume the sub-title An Ambassador of Unity and wrote that Jinnah stood “approved and confirmed by his countrymen not merely as an ambassador, but as an embodied symbol of Hindu-Muslim unity.”2 Similarly, Jawahar Lal Nehru

The reputation of the Quaid-i-Azam Muhammad Ali Jinnah as the champion of Muslim rights, as the protagonist of the Two Nation Theory and as the Founding Father of Pakistan is so secure that I feel we may be in some danger of forgetting the long road which he had to travel before he could emerge as the Leader of the greatest Muslim mass-movement of our time. In saying this I do not refer only to the slow process of uniting sections or the Muslim community, deeply divided as they were in aims and outlook, in pursuit of a common objective, but also the struggle which went on in his own mind as hard facts compelled him to discard certain of the ideas which had inspired him to attain the first rank among Leaders of the All India Nationalist movement. This mental revolution, if I may use the term, was painful enough to drive him into temporary political exile, from which he only emerged when he had adjusted his thinking to meet the needs of a new situation. Experience had taught him, as it h

By Sharifuddin Pirzada Quaid-e-Azam always believed in and stood for human rights. In pre-Partition period he championed the cause of liberty, freedom of speech and association and other rights. In the Eighteenth Annual Session of the Muslim League held at Delhi in December 1926, Quaid-e-Azam proposed a resolution demanding that the Government of India Act 1919 should be revised and that without delay a Royal Commission be appointed to formulate a scheme so as to place Indian Constitution on a sound and permanent basis with provisions to establish full responsible Government in India.The resolution further demanded that any scheme of the future of Constitution of India should secure and guarantee, among others, the following basic and fundamental principles. "Full religious liberty i.e. liberty of belief, worship, observances, propaganda, association and education shall be guaranteed to all communities." In the famous Fourteen Points formulated by the Quaid-e-Azam on M

Dear Mr. Jinnah, I don’t think I ever got down to thanking you for your efforts in helping form Pakistan. I was born thirty-six years after you and a team of dedicated, patriotic and self-less leaders inspired the Muslims of India to separate themselves in pursuit of an independent nation. Hundreds of thousands of people lost their lives so that future generations like mine can live in a sovereign state. Thank you. Things now aren’t as great as you visioned them to be though. The religion you made the basis for separation is now divided within itself. It’s being abused, sabotaged and exploited by everyone who has the capability to do so. Islam meant peace. Now, it’s being cited as the root of everything otherwise. The poor, helpless people whose rights you fought for aren’t poor or helpless anymore. They have become poor-er and more helpless. You remember the overly rich and greedy people of your time? They still roam dauntlessly, sucking the blood of the common man and givin

    I This paper suggests that the creation of a State by its very nature is not the work of one man. It is a joint product of a number of historical forces. The great man –the Quaid-i-Azam – who played a dominant role was himself conditioned by certain historical forces. There was not one Jinnah but at least two. There was the Jinnah of the early phase, which lasted until late thirties or even very early forties. The Jinnah of this phase was almost entirely constitutional or the rational or the westernized and aloof Jinnah. Jinnah in his second phase has been transformed by the current of Muslim mass support for the idea of a separate Muslim state. The other major conceptual component of this paper is the idea of the founder of a state as distinct (analytically) from a leader of a nationalist movement like Gandhi or a visionary or a dreamer or a philosopher like Iqbal. These qualities of combining values and institutions are demonstrated in the personality of the founder of a state

In 1913 the Quaid-i-Azam joined the All India Muslim League without abandoning the membership of the Congress of which he had been an active member for some years. But this membership of the two organizations ended in December 1920. On the occasion of the special session at Nagpur the Congress adopted a new creed which permitted the use of unconstitutional means and decided to resort to non-violent non-co-operation for the attainment of self-government. The new policy and programme in essence envisaged withdrawal of the students from schools and colleges, boycott of law-courts by lawyers and litigants as well as the impending elections to the legislatures under the Government of India act 1919 either as voters or as candidates.1 The new philosophy of the Congress had been shaped almost entirely under the influence of Gandhi who had, by then, emerged as a commanding figure in Congress politics. Although there were many prominent Congressmen such as C.R. Das and Lala Lajpat Rai who did n

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Pakistan, the beacon of hope for the Muslims of South Asia and beyond, was created under the leadership of Quaid-i-Azam Mohammad Ali Jinnah. He was not a traditional politician but a great leader, brilliant statesman and a master strategist, who fought the case for Pakistan so well that he did not only frustrate the designs of the British that wished to see the subcontinent united at one form or another till the last moment, but also made the brute Hindu majority believe that division of the subcontinent had saved it from some bigger catastrophe. He had united the Muslims of the subcontinent and waged struggle for a separate homeland for Muslims to rid them of brute majority’s exploitation and repression and also to enable them to lead their lives according to their faith and culture. This twin-objective is, in fact, is the ideology of Pakistan. Our leaders should emulate Quaid-i-Azam who had united the people who were earlier divided on the basis of sects and ideologies. The Muslim

By S Khalid Husain ‘Packard’! the cry would go up, and we would rush to the roadside as Jinnah’s yellow Packard glided by with him, immaculately turned out as always, in the backseat. This was New Delhi in early 1947, and the place: the India Gate grounds – where we played cricket every evening. We, Hindu, Sikh, Muslim schoolboys from St Columbus, would prance and frolic, as Jinnah watched with half-amused smile. His finger would then rise to his lips and the prancing and frolicking would immediately cease. Early 1947 was the period Mountbatten had just become viceroy, and was ‘waging’ negotiations with Congress and Muslim League leaders at a hectic pace. Jinnah’s Packard would often be seen driving to, or from, the Vice Regal lodge, the viceroy’s residence, as would also Liaquat Ali Khan’s black Mercury, or Nehru’s limousine. We would rush to the roadside every time any one of these cars was spotted and, frankly, not too respectfully, prance and frolic. Jinnah raising his finger

In 712 A.D. Hajjaj bin Yusuf Saqafi despatched Muhammad bin Qasim at the head of an expeditionary force to punish Dahir of Sind. That Hindu Raja had shown recalcitrance and behaved with impunity when warned not to neglect the safe passage of Hajis along the coastal strip of his territories. The young arab general won the first Muslim foothold on the Subcontinent. But it was a long time before torrent after torrent of Muslim conquerors from Afghanistan and Central Asia swept down the passes of the North-West Frontier. Thus, established Muslim rule in the Subcontinent continued in varying power and glory for about a thousand years. For in 1707 A.D. when Aurangzeb died, almost all India was under Muslim sway. Early in the seventeenth century the British came to the Subcontinent by sea, appearing as merchants, and, favoured by Mughal generosity, they established trading posts mostly on and near the western coasts. A century and a half later they were in the thick of the power struggle

By Ali Sukhanver December 25 of every year reminds me of a marvelous philosophical saying; Life is like a tennis match. If you want to win, you must serve well, return well and play coolly. Always remember that the game begins with Love all; this saying freshens my mind with the memories of all those who conquered this world with the sword of love and affection, particularly of the Holy Christ and Mr. Mohammed Ali Jinnah., no doubt two immortal personalities; one who brought the heavenly message of benevolence and kindheartedness for the whole humanity and the other who gave a new life to the ever-crushed and ever-trampled Muslims of the Indian Sub-continent. He proved that it is not the history which makes the people immortal; it is their determination and the commitment to their goal which transforms them into the eternal. Mr. Mohammed Ali Jinnah gave the Muslims of the un-partitioned India a separate identity and an undeniable recognition. In July 1942 a journalist from the Ameri