Quaid-e-Azam Mohammad Ali Jinnah

"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

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

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

by P.H.L. Eggermont Introduction In 1936 Pandit Nehru wrote in his Autobiography : “The Muslim nation in India- a nation within a nation, and not even compact, but vague, spread out, indeterminate. Politically the idea is absurd. Economically it is fantastic; it is hardly worth considering….” At the time not only Nehru and his followers but also the greater part of the Western authors, journalists, and political reporters were sceptic, or even opposite to the Pakistan-concept. However, in spite of all these ominous prediction Pakistan became a fact on the 14th August 1947, and, at present, nearly thirty years after, it is manifest that this state has energetically survived wars and calamities, has courageously resisted economic reverse, and has developed into an esteemed member of the United Nations. Which mysterious forces may have caused the blind spot in the eyes of Nehru, and in the eyes of so many prominent Western intellectuals so that they failed to discern the strength