Sayings of Quaid e azam Muhammad Ali jinnah

Sayings Of Muhamamd Ali Jinnah

 

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Sayings of Quaid e azam Muhammad Ali jinnah, The founder of pakistan

Quaid ka farman, quaid e azam na farmaya.

14 august 2011,

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Pakistan has its roots in Islam

 Pakistan has its roots in Islam

Emma Duncan in her book – "Breaking the Curfew" – describes Pakistanis as a nation which has ideas without ideologies and ideologies without ideas. Today, extremism and intolerance is engulfing the nation and we are passing through the worst crisis of identity. To achieve this objective, we need to look back in order to trace our true ideology. During the Allahabad session of the All-India Muslim League in 1942, Quaid-e-Azam Muhammad Ali Jinnah was asked as to what type of state Pakistan would be, he replied: "It will be an Islamic state on the pattern of Medina state with human rights, liberalism, democracy and complete tolerance and freedom of conscience to all citizens without any distinction of colour, creed, language, and race as granted by the Prophet of Islam Muhammad (Peace Be Upon Him) to Christians, Jews, idol worshippers and all others. Justice, brotherhood, liberty, equality and fraternity will reign supreme." 

In his speech at the Frontier Muslim League Conference on 21 November 1945, Quaid-e-Azam said: “We have to fight a double-edged battle, one against the Hindu Congress and the other against British imperialists, both of them being capitalists. The Muslims demand Pakistan where they could rule according to their own code of life and according to their own cultural growth, traditions, and Islamic Laws.” 

Similarly, in his Eid message to the nation in 1945, Quaid-e-Azam said: “From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code, not of theology but of civil and criminal jurisprudence, and the laws which regulate the actions and the properties of mankind are regulated by the immutable sanctions of the Will of Allah”. He said, “Everyone, except those who are ignorant, knows that the Quran is the general code of the Muslims. A religious, social, civil, commercial, military, judicial, criminal penal code; it regulates everything from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body; from morality to crime, from punishment here to hereafter and our Prophet (Peace Be Upon Him) has enjoined on us that every Muslim should possess a copy of the Quran and be his own priest. Therefore, Islam is not confined to the spiritual tenets and doctrines and rituals and ceremonies. It is a complete code regulating the whole Muslim society in every department of life, collective and individually.”  

Pakistan emerged as an independent state on 14th August 1947 as a result of an ideology. The strength of the ideology can be judged from the fact that only religion acts as a binding force for five distinct provinces of Pakistan, as each province has a discrete identity in term of customs, norms, traditions, languages and dialects. Today Objective Resolution serves as the preamble of our Constitution. No doubt, Objective Resolution should be our ultimate goal. We cannot hide the truth by closing our eyes or burring of old syllabus in our country and confiscating translations of Holy Quran, only because it talks about why Pakistan was created and what is our final destination. 

The Basic Principle Committee was appointed by a resolution of the Constituent Assembly, dated 12 March 1949, to report, in accordance with the Objective Resolution, on the main principles on which the future constitution of Pakistan should be framed. The Interim Report of the Basic Principle Committee was presented to the Constituent Assembly on September 28, 1950. In accordance with the Resolution of the Constituent Assembly dated November 21, 1950, the interim report was published for inviting suggestions from the public. These suggestions were to be received in the Secretariat of the Constituent Assembly by January 31, 1951. After examinations of bulk of the suggestions, the Basic Principle Committee submitted recommendations as the basis on which the future constitution of Pakistan should be drafted. It is pertinent to mention here that the Basic Principle Committee also appointed five members from minorities through the resolution dated March 12, 1949, including Sir Muhammad Zafrullah Khan, Jogendra Nath Mandal, Kamini Kumar Dutta, Sris Chandra Chattopadhyaya and Prem Hari Barma. If we critically examine the Objective Resolution of March 1949, we would be able to conclude that the question of rights of the minorities has been very carefully and exclusively addressed. Minorities have been given guarantee that their education and culture would be adequately safeguarded. 

According to Para 2 (2) of Chapter II – Directive Principles of the State Policy, steps have been specified which should be taken in various spheres of the governmental activities to enable the Muslims to order their lives individually and collectively in accordance with the Holy Quran and Sunnah. According to Para (2) (a), facilities should be provided to them to understand what life in accordance with the Holy Quran and Sunnah means, and the teaching of the Holy Quran to the Muslims should be made compulsory. Para (3) recommended that an organization should be set up for making the teachings of Islam known to the people, and for ‘Amr-Bil-Maruf’ and ‘Nahi-Anil-Munkar’. Para (8) recommends that the state should make every effort to remove illiteracy from the country within minimum possible period. While Para (9) recommended that it should be the endeavour of the state to enable, within the minimum possible time, the population of different areas, through training and education, to participate fully in all forms of national activity and service. It is an irony that despite 63 years of our existence we are still unable to enforce Objective Resolution. Quaid-e-Azam had guided for an Islamic constitution within 22 months. Thus, immediately after his death, Prime Minister Liaquat Ali Khan formed a committee of Ulema to decide the Islamic guidelines for Pakistan's Constitution in which Jamaat-i-Islami led by Maulana Maudoodi and other religious parties played an important role in giving an Islamic orientation. 

The Objectives Resolution was the outcome, which was adopted by the Constituent Assembly in March 1949. On the guidelines of Objective Resolution, the 1956 Constitution was passed by the assembly which endorsed Islamic principles and declared Pakistan as an Islamic Republic. However, the ruling class and the elite were quite critical of the new development in the new state of Pakistan as they wanted to build Pakistan as a secular state keeping in mind their Western education and contributions to the freedom struggle. This led to a clash between those possessing modern thoughts and orthodox religious groups. The orthodox religious transformed into political expression when they demanded expulsion of Qadianis (Ahmadiyas) in 1953 in the province of Punjab. Tussle between western educated elites and religious groups led to the imposition of martial law for the first time in Pakistani history to bring the situation under control. 

The Enquiry Commission appointed to look into the anti-Ahmediya riots highlighted the internal in-congruencies and contradictions in the ideas of orthodox religious bodies who are presumed to be authorities on matters of religion and ideology. The Commission recommended, "Nothing but a bold reorientation of Islam to separate the vital from the lifeless can preserve it as a world idea and convert the Mussalman into a citizen of the present and future world from the archaic incongruity that he is today...” A new constitution was framed by the General Ayub Khan government in 1962 which removed the label of Islamic Republic by rationalizing that the state could not be theocratic because there was no priesthood in Islam, and as such, it is "theocratic only to the extent that real sovereignty belongs to God." Important changes were also made in the Preamble i.e. from the paragraph, which used to read 

"...the authority to be exercised by the people of Pakistan within the limits as prescribed by Him (Allah) is a sacred trust," the words "within the limits prescribed by Him" were removed. In the first Constitutional Amendment Act, however, General Ayub Khan reinstated the phrase Islamic Republic of Pakistan under pressure from religious parties. His secular credentials were confirmed when he implemented the recommendation of the 1955 Commission in the shape of Muslim Family Laws Ordinance of 1961. During the 1965 elections, he took the help of orthodox religious groups to issue a fatwa to de-legitimize the contesting of Mohtarma Fatima Jinnah for the office of president on religious grounds that a woman cannot become the head of an Islamic state. The orthodox parties demanded Nizam-i-Mustafa. Zulfikar Ali Bhutto got a law passed, approving minority status for the Ahmedis, and also allowing enough leverage to the orthodox parties in the educational institutions to satisfy the religious groups. In April 1977, Bhutto announced a set of Shariat laws banning horse racing and drinking of alcohol, and declared Friday as the official holiday in conformity with the Islamic ideology on July 1, 1977. This was followed by the rule of General Ziaul Haq during which additional efforts were made to Islamize Pakistan. Today, if we critically examine sectarianism and extremism we would find that in most cases it resolves around the dispute to create Pakistan as a welfare Islamic state on the pattern of Medina at the time of Holy Prophet Muhammad (May Peace Be Upon Him) or a secular state on the pattern of India and other non-believer nations. One wonders how still some among us fail to identify the Islamic roots in Pakistan and do not comprehend the essence of our ideology and Objective Resolution. To enforce secularism and evils of the western and non-believer nations there is only one way — to eliminate the overwhelming majority in the country and allow a small minority to live and rule Pakistan.

constitution making process of pakistan, where we went wrong?

pakistan is an islamic or secular state??

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قائد اعظم ؒ کا تصورِپاکستان!

قائد اعظم ؒ کا تصورِپاکستان!

سید منورحسن

ربط

قیام پاکستان ایک معجزہ اور انسانی تاریخ کا ایک عظیم واقعہ ہے۔ مسلمانان
برصغیر نے انگریز سامراج کی سازشوں اور ہندو بنیے کی چالبازیوں کے باوجود
اپنی بے مثال جدوجہد اور لازوال قربانیوںکے ذریعے دنیا کی سب سے بڑی اسلامی
مملکت کے قیام کو ممکن کردکھایا۔ ایک الگ مملکت کا خواب علامہ اقبال ؒنے
دیکھاتھا لیکن اسکی تعبیر بابائے قوم قائد اعظم محمد علی جناحؒ کی قسمت میں
لکھی تھی جنھوں نے مسلمانان برصغیر کو ایک منظم قوم میں بدلا اوراپنے
اخلاص، بلند کردار، جرأت و استقامت،اصول پسندی اور دو قومی نظریے پر یقین
کے نتیجے میں پاکستان بنانے میں کامیابی حاصل کی۔

بیسویں صدی میں جابجامسلم ممالک دنیا کے نقشے پر ابھرے ہیں،جغرافیہ اور
تاریخ بدلی ہے۔اور ظاہر ہے کہ کسی نے طشت میں رکھ کر مسلمانوں کو آزادی
پیش نہیں کی ہے بلکہ کشمکش اور آگ اور خون کے دریا پار کرکے آزادی حاصل
کی گئی ہے۔ ہر ایک جو اپنا پاکستان بنا رہاتھایا اپنے ہی ملک کے اندر
استعمار کو بھگا رہاتھا،توہر جگہ کے لحاظ سے نعرہ یہی تھا’’ پاکستان کا
مطلب کیا لاالہ الااللہ‘‘،اور یہ اسلام کا مضبوط حوالہ تھاجس نے لوگوں کے
اندر کردار،جدوجہداور کوشش و کاوش کا ایک عنوان اور بڑے پیمانے پر قربانیاں
دیکر کشمکش مول لینے کا کلچر پیداکیا۔لہٰذا اس اعتبار سے یہ بات بلاخوف
تردید کہی جاسکتی ہے کہ آج اگر ستاون ملک دنیا کے نقشے پر آزاد مسلمان
ملک کہلاتے ہیں تو حقیقتاً ان کی بڑی تعداد اسلام اور کلمے کے نام پرآزاد
ہوئی ہے۔ خود برصغیر پاک و ہند میں لاکھوں انسان آگ اور خون کے دریا سے
گزرے۔ بہنوں بیٹیوں کے دامن عصمت تار تار ہوئے اور لوگ لٹے پٹے قافلوں کی
صورت میں پاکستان پہنچے۔ظاہر ہے کہ یہ قربانی اورجدوجہدکسی مادی مفاد کیلئے
نہ تھی بلکہ اس اسلامی نظریے کیلئے تھی جس کی بنیاد پر پاکستان قائم ہونے
جارہا تھا۔ دینی و مذہبی احساس، پاکستان کو اسلامی ریاست بنانے کا خواب اور
اس کی خاطر ہر قربانی کو انگیز کرنے کا جذبہ، یہ وہ عناصر ترکیبی ہیں جو
قیامِ پاکستان اور تحریکِ پاکستان کی اصل بنیاد ہیں۔



بانی پاکستان قائد اعظم محمد علی جناحؒ نے جب بھی حصول پاکستان کے مقاصد
کا ذکر کیا توان مقاصد میں ایک ایسی اسلامی ریاست کا قیام سرفہرست تھا
جہاں قرآن و سنت کی فرمانروائی ہو۔انھوں نے بارہا کھل کر یہ بات کہی کہ
ہندوستان میں مسلمانوں کیلئے ایک الگ خطے کا مطالبہ بنیادی طور پر ایک ایسی
سرزمین کے حصول کی کوشش ہے جہاں مسلمان اسلامی ضابطہ حیات، اپنی روایات
اور اسلامی قانون کیمطابق زندگی گزار سکیں۔

 
نومبر21, 1945ء فرنٹیئر مسلم لیگ کانفرنس سے خطاب کرتے ہوئے انھوں نے کہا کہ 



’’مسلمان پاکستان کا مطالبہ کرتے ہیں جہاں وہ خود اپنے ضابطہ حیات، اپنے
تہذیبی ارتقاء ، اپنی روایات اور اسلامی قانون کیمطابق حکمرانی
کرسکیں۔ہمارا دین، ہماری تہذیب اور ہمارے اسلامی تصورات وہ اصل طاقت ہیں جو
ہمیں آزادی حاصل کرنے کیلئے متحرک کرتے ہیں۔‘‘



اسلامیہ کالج پشاور کے طلبہ سے خطاب کرتے ہوئے انھوں نے کہا کہ



’’لیگ ہندوستان کے اْن حصوں میں آزاد ریاستوں کے قیام
کی عَلم بردار ہے جہاں مسلمانوں کی اکثریت ہے تاکہ وہاں اسلامی قانون کے
مطابق حکومت کرسکیں۔‘‘



قائد اعظم نے جب بھی اسلام اور پاکستان کے تشخص اوربرصغیر کے مسلمانوں کے
ایک جداگانہ قوم ہونے کی بات کی تو یہ کسی مصلحت یا رسمی اور روایتی طور
پرنہیں تھی بلکہ انھوں نے ایک عملی حقیقت کے طور پراسے بیان کیا۔وہ
مسلمانوں کے ملّی تشخص کے دل سے قائل اور پاکستان میں اسلامی نظام کے قیام
کے آرزو مند تھے۔



گاندھی سے خط و کتابت کے دوران ستمبر 1944ء میں انھوں نے گاندھی کو لکھا:



’’ہم اس کے قائل ہیں اور ہمارا یہ دعویٰ ہے کہ مسلمان
اور ہندو دو بڑی قومیں ہیں جو ‘‘قوم ’’کی ہر تعریف اور معیار پر پوری اترتی
ہیں۔ ہم دس کروڑ کی ایک قوم ہیں۔ مزید برآں ہم ایک ایسی قوم ہیں جو ایک
مخصوص اور ممتاز تہذیب و تمدن، زبان و ادب، آرٹ اور فنِ تعمیر، احساس
اقدار و تناسب، قانونی احکام و اخلاقی ضوابط، رسم و رواج اور تقویم
(کیلنڈر)، تاریخ اور روایات، رجحانات اور عزائم کی مالک ہے۔ خلاصہ بحث یہ
ہے کہ زندگی اور اسکے متعلقات کے بارے میں ہمارا اپنا ایک امتیازی زاویہ
نگاہ ہے۔ اور قانونِ بین الاقوامی کی ہر دفعہ کے لحاظ سے ہم ایک قوم ہیں۔‘‘



اور 11 اکتوبر 1947ء کو کراچی میں مسلح افواج کے افسروں سے خطاب میں فرمایا :



’’قیام پاکستان، جس کیلئے ہم گذشتہ دس برس سے کوشاں
تھے، اللہ کے فضل و کرم سے آج ایک مسلمہ حقیقت ہے لیکن اپنی مملکت کا قیام
دراصل ایک مقصد کے حصول کا ذریعہ ہے بذات خود کوئی مقصد نہیں۔ تصور یہ تھا
کہ ہماری ایک مملکت ہونی چاہیے جس میں ہم رہ سکیں اور آزاد افراد کی
حیثیت سے سانس لے سکیں۔ جسے ہم اپنی صوابدید اور ثقافت کے مطابق ترقی دے
سکیں اور جہاں اسلام کے معاشرتی انصاف کے اصول جاری و ساری ہوں۔ ‘‘



قائداعظم کی یہ دیرینہ خواہش رہی کہ پاکستان کی نشوونما ایک ایسی مضبوط اور
مثالی اسلامی ریاست کی حیثیت سے ہو جہاں کے باشندے اپنے عقیدے کیمطابق
اپنے مذہب پر عمل کر سکیں اور اسلام کے نظام عدل و انصاف سے مستفید ہوسکیں۔



قائد اعظم کی تقاریر کے مطالعے سے معلوم ہوتا ہے کہ وہ اسلام کوصرف چند
عقیدوں،روایتوں اورروحانی تصورات کا مجموعہ نہیںبلکہ ہر مسلمان کیلئے ایک
ضابطہ سمجھتے تھے جو اسکی زندگی اور کردار کو سیاست و معیشت اور انفرادی و
اجتماعی معاملات میں انضباط عطا کرتا ہے۔ انھوں نے متعدد مقامات پر کہا کہ
اسلامی حکومت دوسرے الفاظ میںقرآنی اصول و احکام کی حکمرانی ہے۔قرآن مجید
کی تعلیمات میں انسانی زندگی کے ہر باب کے متعلق ہدایات موجود ہیں۔
روحانی، سیاسی، معاشرتی اور معاشی سمیت زندگی کا کوئی پہلوایسا نہیں جو
قرآنی تعلیمات کے احاطے سے باہر ہو۔قرآن مجیدکے احکام ہی سیاست و معاشرت
میں ہماری آزادی اور پابندی کی حدود متعین کر سکتے ہیں۔ قائد اعظم کے تصور
پاکستان کے یہ وہ خدوخال ہیں جو ان کی مختلف تقریروں میں جابجا بکھرے ہوئے
ہیں اور ایک اسلامی ریاست کا وہ تصورپیش کرتے ہیں جس کو عملی جامہ پہنا
کرہم نہ صرف موجودہ چیلنجز سے عہدہ براء ہوسکتے ہیں بلکہ ایک باوقار اور
ترقی یافتہ قوم کی صورت میں آگے بڑھ سکتے ہیں۔

Quaid e azam's ideology of pakistan.




During the Allahabad session of the All-India Muslim League in 1942, Quaid-e-Azam Muhammad Ali Jinnah was asked as to what type of state Pakistan would be, he replied: "It will be an Islamic state on the pattern of Medina state with human rights, liberalism, democracy and complete tolerance and freedom of conscience to all citizens without any distinction of colour, creed, language, and race as granted by the Prophet of Islam Muhammad (Peace Be Upon Him) to Christians, Jews, idol worshippers and all others. Justice, brotherhood, liberty, equality and fraternity will reign supreme." 

In his speech at the Frontier Muslim League Conference on 21 November 1945, Quaid-e-Azam said: “We have to fight a double-edged battle, one against the Hindu Congress and the other against British imperialists, both of them being capitalists. The Muslims demand Pakistan where they could rule according to their own code of life and according to their own cultural growth, traditions, and Islamic Laws.” 

Similarly, in his Eid message to the nation in 1945, Quaid-e-Azam said: “From the Atlantic to the Ganges, the Quran is acknowledged as the fundamental code, not of theology but of civil and criminal jurisprudence, and the laws which regulate the actions and the properties of mankind are regulated by the immutable sanctions of the Will of Allah”. He said, “Everyone, except those who are ignorant, knows that the Quran is the general code of the Muslims. A religious, social, civil, commercial, military, judicial, criminal penal code; it regulates everything from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body; from morality to crime, from punishment here to hereafter and our Prophet (Peace Be Upon Him) has enjoined on us that every Muslim should possess a copy of the Quran and be his own priest. Therefore, Islam is not confined to the spiritual tenets and doctrines and rituals and ceremonies. It is a complete code regulating the whole Muslim society in every department of life, collective and individually.” Pakistan emerged as an independent state on 14th August 1947 as a result of an ideology. The strength of the ideology can be judged from the fact that only religion acts as a binding force for five distinct provinces of Pakistan, as each province has a discrete identity in term of customs, norms, traditions, languages and dialects. 

Today Objective Resolution serves as the preamble of our Constitution. No doubt, Objective Resolution should be our ultimate goal. We cannot hide the truth by closing our eyes or burring of old syllabus in our country and confiscating translations of Holy Quran, only because it talks about why Pakistan was created and what is our final destination. The Basic Principle Committee was appointed by a resolution of the Constituent Assembly, dated 12 March 1949, to report, in accordance with the Objective Resolution, on the main principles on which the future constitution of Pakistan should be framed. The Interim Report of the Basic Principle Committee was presented to the Constituent Assembly on September 28, 1950. In accordance with the Resolution of the Constituent Assembly dated November 21, 1950, the interim report was published for inviting suggestions from the public. These suggestions were to be received in the Secretariat of the Constituent Assembly by January 31, 1951. After examinations of bulk of the suggestions, the Basic Principle Committee submitted recommendations as the basis on which the future constitution of Pakistan should be drafted. It is pertinent to mention here that the Basic Principle Committee also appointed five members from minorities through the resolution dated March 12, 1949, including Sir Muhammad Zafrullah Khan, Jogendra Nath Mandal, Kamini Kumar Dutta, Sris Chandra Chattopadhyaya and Prem Hari Barma. 

 

quaid e azam ka tasawur e pakistan.

by syed munawar hassan

pakistan is a miracle and historically great incident

14 AUGUST, Independance day article

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Jinnah: the leader of modern times

Jinnah: the leader of modern times

The period between March 23, 1940 and August 14, 1947 can play an integral part in helping Pakistanis realise the importance of certain ideas in life; whether it's the life of an individual or of an entire nation. To understand all of this, just reading about the steps that the Quaid-i-Azam Muhammad Ali Jinnah took during these seven vital years can be sufficient enough.

The Pakistan Resolution passed on this very day in the year 1940 bears testimony to the fact that the Quaid had a vision and he was fearless not only to declare it but also to work upon realising it despite numerous hurdles that came in his way. When Jinnah delivered his speech at Minto Park, Lahore and emphasised that by any definition of international law, Muslims of the United India were a separate entity; millions in India identified with his message. Only true leaders can expect to receive this kind of response from the masses.

In 1942, when the British initiated the Cripps Mission, Jinnah and his Muslim League associates were vigilant so as not to fall for the loopholes in that proposal. Through the Cripps Mission, the British had proposed that they would grant full dominion status to the Indian Union, right after the then ongoing Second World War ended. More importantly, it was also said that some provinces would be given the choice to opt out of this perceived Union. While the Congress rejected the proposal for giving this choice of withdrawal to some provinces, the Muslim League also resisted it. The reason for doing so was that Jinnah's men outrightly stated that the proposal was only suited to provinces and the choices they could exercise whereas the majority of Muslims in India were pursuing nothing less than a separate state. 

A leader is one who has immensely powerful foresight. While Gandhi is known the world over for waging a civil disobedience movement against the British and starting the Quit India Movement in 1942, Jinnah was careful in taking sides at that time. Hence, the Muslim League preferred to neither support nor oppose the British and did not press for the British quitting India so quickly and haphazardly that the demand of the Muslims -- for a separate homeland -- remained unmet and neglected.

When the Gandhi-Jinnah talks took place in 1944, Gandhi put forward the idea that at that point in time, Congress and Muslim League should work together to make the British leave India first and later work upon the technicalities of a separate state for Muslims. However, he also stated that even when the British would leave, areas such as defence and foreign policy should remain with the central authority. Jinnah eyed this dual policy on the part of Congress and reiterated that Muslims demanded a separate country at all costs, and they were not ready to be the part of an Indian federation in future. The Quaid also told Gandhi explicitly that by initially stating that the creation of Pakistan could be worked upon and then talking of a central authority, Congress had itself clearly exhibited the low strength of its promise towards Muslims and Pakistan.  In the 1945-46 elections in India, it took a man of unfazed dedication and strength such as Muhammad Ali Jinnah to obtain the overwhelmingly positive results for Muslim League. Election results showed that Congress had been able to obtain 91 per cent of the general votes whilst the Muslim League had won 87 per cent of the Muslims vote, grabbing every single Muslim seat in the Central Legislature. It must be noted here that people often tend to label Gandhi as the peoples' leaders while Jinnah is usually referred to as the legal-minded individual. However, this massive victory of the Muslim League shows just how popular he and his party were.

In 1946, it was the Cabinet Mission plan which tested Quaid-i-Azam's persistence again. The Cabinet Mission put two options in front of him: Either accept Sindh, West Punjab, North West Frontier Province, Balochistan and East Bengal as a separate state or agree to a loose federation constituting the whole of Punjab and Bengal provinces with portfolios such as defence, communications, and foreign policy lying with the centre. Jinnah had the courage to reject both these options. According to him, Pakistan would be mutilated from its very beginning if major provinces such as Punjab and Bengal were not included in their whole forms with Pakistan. The latter option of a loose federation was again totally unacceptable for Indian Muslims. It must have required a great deal of perseverance and a dash of risk-taking from Jinnah to keep refusing all these offers in order to acquire a Pakistan which was the exact replica of how he had imagined it to be for his people.

August 1946 arrived, with little hopes of anything concrete and positive happening for Muslims in the coming days. With every passing day, the feeling that the British might leave India without tackling Muslims' issues increased and thus created uncertainty among India's Muslim population. This was when Jinnah decided to use people's power as the last and final resort. Muslim League gave a call for Direct Action Day on August 16, 1946 with the fact that they would attain independence exactly a year from then unbeknownst to them. The Direct Action Day was observed to get Muslim force registered in the minds of Hindus and British alike. Demonstrations took place across India, with riots taking place in Calcutta, leaving thousands of people dead; of them more Muslims than Hindus.

This action immediately spelt trouble for the Muslims. The British government, just ten days after these protests, announced that an interim government was to be made within a month's time and it would not have any representative from Muslim League in it.

By May 1947, considerable progress had been made and Jinnah's Pakistan was slowly inching closer towards Muslims. The last Viceroy of India, Lord Mountbatten announced that India would be partitioned by June 3, 1948 and by default, the constitution of both separate states India and Pakistan would be the 1935 Government of India Act. It was announced that a Boundary Commission would be established for demarcating boundaries officially and princely states would have the liberty to join India, Pakistan or even stay independent.

Controversies abound to this day. The first one is that just a couple of days after the announcement of the June 3 Plan, it was suddenly announced that the British would leave India much earlier; as early as August 15, 1948. The demarcation of boundaries did not take place as had been formally planned, leaving Pakistan in a quite weak position strategically. The division of financial and military assets was not up to the mark as well.

Still, Jinnah took all of this in his stride and did not complain, for that would have lowered the morale of his followers. Instead, he insisted that Pakistanis must remain positive and look ahead. Despite all these injustices, there was never a streak of negativity in any of his speeches. In his words, it is evident that he wanted to give Indian Muslims a country of their own and at the same time never sound prejudiced against people of other religions. His demand appears clear: Give Muslims their due rights and let others coexist peacefully, whether in Pakistan or on the other side of the border.

It takes centuries to produce people who are so apt at exploiting time to its utmost potential. Jinnah was given just seven years to actualise the words he had spoken at Minto Park, Lahore and he showed us all that it was both possible and achievable.

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Quaid e Azam ka tasawur e pakistanقائد اعظم کا تصور پاکستان

 Quaid e Azam Muhammad Ali Jinnah (R.A) ne aik dfa fermaya tha k " Bar'r-e-Sagheer main Pakistan ki Bunyaad us waqt pr gai thi jbh pehla hindu Musalman hua tha" Go k yeh safar bohat lamba hai lekin 23 March 1940 yeh woh Azeem din hai Jbh us safar ki manzil ka taiy'yun kiya gya aur musalmnaan-e-Hind ne apna nasb-ul-ain tay kiya tha , yeh woh din hai jbh Do Qoumi Nazariye ki Bunyaad pr Qraardaad-e-Pakistan kay manzoor hone kay bad sbh Musalmanan-e-Hind ki zindgi ka wahed maqsad "le kay rahen ge Pakistan , Ban kay rahe ga Pakistan" ban gya tha , "Aik hi jazba Musalmaon ka Alag Watan Aik hi Ishq Pakistan" tha.. Aur 7 saal kay qaleel arse main Un Suche Ashiqon ne duniya kay naqshe par sbh se mazboot aur azeem Mumlakat ko Qaim kr k Duniya main lazwaal misal Qaim ki , aur aisi misalon ko tarikh kay awraq pr raqam kiya Jo duniya k lie Misaal hain aur hmare lie na sirf bais e fakhar hain.. 23 March wohi din hai jis din PAKISTAN ka Qyaam her dil ki taman'na aur her zindgi ka maqsad bna , Taman'na thi aik aise mulk ki jaga khush-hali aur aman ho ga jahan Islami nizam e zindgy Riaj ho ga ...











قائد اعظم کا تصور پاکستان





Quaid e Azam ka tasawur e pakistan kya tha?



Tariq ismail sagar

Manzar nama

23 march 2011

Pakistan day, 14 august, sayings of Quaid e azam about pakistan.

Quaid i azam's vision for pakistan

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Books on Quaid e azam Muhammad Ali Jinnah

  

Books On Quaid e Azam Muhammad Ali Jinnah

Mera Bhai Muhammad Ali Jinnah

by

Madar e Millat

Mohtarma Fatima Jinnah

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 Beeswien Sadi Ka Sab Se Bara Insaan

Quaid-i-Azam

Muhammad Ali Jinnah

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Free iPOD Online

علامہ اقبال، قائد اعظم اور نظریہ پاکستان

Allama Iqbal, Quaid-e-Azam Aur Nazeriya Pakistan

(our is nazriye se inhiraf k nataej)

By 

Dr. Israr Ahmed

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We are a Nation

Excerpts from the Speeches of Quaid-i-Azam

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The Divine Imprint on the Birth of Pakistan

by

Tariq Majeed

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domains yahoo

The Charismatic Leader Quaid-i-Azam Mohammad Ali Jinnah 

and the Creation of Pakistan

by

Sikandar Hayat

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Description:
This book provides a detailed and systematic analysis of the charismatic leadership of Quaid-i-Azam Mohammad Ali Jinnah, the leader of Indian Muslims during the crisis-ridden decade of 1937-47. Based on the concept of charisma formulated by Max Weber and developed by recent writers, the study concentrates on the ‘personality-related’ and ‘situational’ factors that led to the emergence of Jinnah as the charismatic leader of the Muslims and sustained him in that role until the creation of Pakistan.

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Rawish Rawish Roshan 

Farmodat-e-Quaid-e-Azam

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Quaid-i-Azam Zindagi ke Dilchasp aur sabq amoz waqiaat

By

Zia Shahid

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mesothelioma

Quaid-i-Azam Muhammad Ali Jinnah Life and Work

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Quaid-i-Azam Muhammad Ali Jinnah as a lawyer

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Quaid-I-Azam Muhammad Ali Jinnah

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student loan consolidation program

Quaid-i-Azam Kay Tahlemi Afkaar

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Quaid-i-Azam ka Tassawur-i-Pakistan

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Quaid-i-Azam aur Tulaba(Quaid and students)

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Quaid-i-Azam aur Quran Fehmi

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Quaid-i-Azam aur Muslim Press

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Quaid-i-Azam aur Akliyatain

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قائد اعظم سوال و جواب کی روشنی میں  
Quaid-e-Azam Sawal Aur Jawab Ki Roshni Mein

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Quaid-e-Azam Muhammad Ali Jinnah

Sawalan Jawaban

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Quaid-e-Azam kay Islami Afkar

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Quaid-e-Azam aur Muslim Khawateen

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Quaid-e-Azam aur Allama Iqbal

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Quaid-e-Azam Hayaat-o-Khidmaat

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Monthly Nazaria-i-Pakistan Magazine 

December-2010

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kia Quaid-e-Azam Pakistan ko Secular State banana chahty thay

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Khutbaat-e-Quaid-e-Azam

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Jinnah 
A Political Saint

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Islamic Democratic Welfare State

as Visualised by the Quaid-i-Azam

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 Historic Struggle for Pakistan 
1857-1947

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 Hayat-i-Quaid-i-Azam 
Aik Nazar Mein

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 Hamaray Quaid-i-Azam

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Aqwal-e-Zinda 
Quaid ke farmudaat

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Aik Tassur Do Shaksiatain

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Quaid e Azam 

by

Maqbool Anwar Dawoodi

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Iqbal Aur Quaid e Azam

by

Ahmed-Saeed

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Pakistan 

Manifest Destiny

 

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