Quaid-e-Azam Mohammad Ali Jinnah

It is said that truth is stranger than fiction. Quaid-e-Azam’s life is a case in point. Quaid-e-Azam and Fatima Jinnah What kind of reaction would be expected from an “educated” Pakistani, if one were to ask him or her: Do you think Quaid-e-Azam was inspired by the Quran or the Prophet (PBUH) in his struggle for Pakistan? The most likely reaction will be: Quran and Quaid-e-Azam? – Are you serious? And our Prophet (PBUH) and Quaid-e-Azam? – Are you kidding? Quaid-e-Azam was more like a British and a product of their culture. How could he be inspired by the Quran or the Prophet (PBUH)? Yes, he fought for Pakistan. But his motives were political and economic, not Islamic. He wanted to improve the economic condition of Muslims who were dominated by the Hindus. He was not a good Muslim himself but he used Islam very effectively as a slogan to make a case for a separate homeland for Muslims. He proved to be a great leader. And to accomplish his goals he employed his highly skilled legal

  ! ملت کا پاسبان محمد علی جنا ح  

کیا قا ئد اعظم محمد علی جنا ح سیکولر تھے؟  

Secular Jinnah and Pakistan, What the Nation Doesn’t Know Interview by Talha Mujaddidi (Bridgehead Institute) TM: What inspired you to write a book setting the record straight with respect to Justice Munir? SK: My original research began with an accidental discovery that a certain speech of Jinnah (the Munir quote – http://www.secularjinnah.co.uk ) could not be traced to any of Mr. Jinnah’s speeches but could only be found in Munir’s From Jinnah to Zia (1979) – or so I thought at the time. I had simply intended to write an article explaining the issue with the quote. In fact I almost didn’t even write the article as I had not grasped the significance of what I had found. My research took me in unexpected directions and I began to see there was much more to the story of the quote than I had first realised, but I kept the book relatively short. Sometime after SJ1’s (Secular Jinnah, 2005) release I discovered that the Munir quote actually had its origins in the ‘Munir Report’ of

A strange phenomenon indeed that even after a lapse of 62 years of Pakistan having come into existence, a controversy is still raging as to which type of system was intended to be implemented here Secular, Theocratic or any other. A group of so- called intellectuals opine that the architect of Pakistan, Quaid-i- Azam Mohammad Ali Jinnah, wanted it to emerge as a Secular State. They base their arguments exclusively on Quaid’s address to the Constituent Assembly on August 11,1947 .On the other hand, there is the religious orthodoxy, that had initially opposed the very creation of Pakistan under the pretext that since they had been promised by the Indian National Congress, that the Muslims would be free to discharge their religious obligations freely in India after independence, there was no need to create a separate state for the Indian Muslims. However, no sooner did Pakistan come into existence, these so- called “ Ulema” flocked to the new born state and had the temerity to claim th

by S.M. Ikram   On the occasion of the All India Muslim League session, 1936 Jinnah was not invited to the later sessions of the Round Table Conference, but he was now residing in England, and had opportunities of meeting the delegates from India. An important contact, which he effectively renewed during this period was with Sir Muhammad Iqbal, who had come as a delegate to the Round Table Conference. Jinnah was the principal speaker at a reception given in honour of the poet by Iqbal Literary Association and thereafter invited him to lunch at his house. Thus began a series of meetings which were to leave a mark on the course of India’s history. Jinnah was not now a delegate to the Round Table Conference, but during the first session, which he attended, he had criticised to conception of the central federation, which other delegates had supported enthusiastically. His objections were partly from the nationalist anglet (sic) – the inclusion of the autocratic princes at the centre woul

23rd May, 1936 Dear Mr. Jinnah, Thank you so much for your letter which I received a moment ago. I am glad to see that your work is progressing. I do hope that the Punjab parties-specially the Ahrar and the Ittihad Millat-will eventually, after some bickering, join you. A very enthusiastic and active member of the Ittihad told me so a few days ago. About M. Zafar Ali Khan the Ittihad people do not themselves feel sure. However there is plenty of time yet, and we shall soon see how the electorate generally feels about the Ittihad sending their men to the Assembly. Hoping you are well and looking forward to meeting you. Yours sincerely, (Sd.) Mohammad Iqbal Lahore ———————————————————- 9th June, 1936 My dear Mr. Jinnah, I am sending you my draft. Also a cutting from the Eastern Times of yesterday. This is a letter from an Intelligent Pleader of Guradspur. I hope the statement issued by the Board will fully argue the whole scheme and will meet all the objection is s

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

Who could understand Allama Iqbal better than the Quaid-i Azam himself, who was his awaited "Guide of the Era"? The Quaid-i Azam in the Introduction to Allama Iqbal's letters addressed to him, admitted that he had agreed with Allama Iqbal regarding a State for Indian Muslims before the latters death in April, 1938. The Quaid stated: His views were substantially in consonance with my own and had finally led me to the same conclusions as a result of careful examination and study of the constitutional problems facing India and found expression in due course in the united will of Muslim India as adumbrated in the Lahore Resolution of the All-India Muslim League popularly known as the "Pakistan Resolution" passed on 23rd March, 1940. Furthermore, it was Allama Iqbal who called upon Quaid-i Azam Muhammad Ali Jinnah to lead the Muslims of India to their cherished goal. He preferred the Quaid to other more experienced Muslim leaders such as Sir Aga Khan, Maulana Ha

Jinnah utilized all his energies on revitalizing the League. With the assistance of the Raja of Mahmudabad, a dedicated adherent of the Muslim League, the Lucknow Session was a grand demonstration of the will of the Muslims of India to stand up to the Congress challenge. Jinnah travelled by rail from Bombay, and as his train steamed into Kanpur Central Station "a vast crowd of Muslims mobbed his compartment," Jamil-ud-din Ahmad recalled: 'So exuberant was their enthusiasm and so fiery their determination to resist Hindu aggression that Mr. Jinnah , otherwise calm and imperturbable was visibly moved…His face wore a look of grim determination coupled with satisfaction that his people were aroused at last. He spoke a few soothing words to pacify their inflamed passions. Many Muslims, overcome by emotion, wept tears of joy to see their leader who, they felt sure, would deliver them from their bondage'. He arrived in Lucknow on October 3, 1937, where twenty years befo