The Quaid and the Making of Pakistan

How critical was Quaid-i-Azam’s role in the making of Pakistan? Surprisingly though, it was most succinctly and brilliantly summed up in rather unsuspecting quarters – in H.V. Hodson (d. 2000)’s The Great Divide (1969), perhaps the most authoritative British account of the imperial retreat from the subcontinent. He says:

Of all the personalities in the last act of the great drama of India’s rebirth to independence, Mohammad Ali Jinnah is at once the most enigmatic and the most important. One can imagine any of the other principal actors…. Replaced by a substitute in the same role – a different representative of this or that interest or community, even a different Viceroy – without thereby implying any radical change in the denouncement. But it is barely conceivable that events would have taken the same course, that the last struggle would have been a struggle of three, not two, well-balanced adversaries, and that a new nation State of Pakistan would have been created, but for the personality and leadership of one man, Mr. Jinnah. The irresistible demand for Indian independence, and the British will to relinquish power in India soon after the end of the Second World War, were the result of influences that had been at work long before the present story of a single decade begins; the protagonists on this side or that of the imperial relationship were tools of historical forces which they did not create and could not control… Whereas the irresistible demand for Pakistan, and the solidarity of the Indian Muslims behind the demand, were creations of that decade alone, ad supremely the creations of one man.

Of relevance here is how Alfred Broachard evaluated the role of Kemal Ataturk (1881-1938) in the making of the modern Turkey:

Without Napoleon, without de Gaulle, there would still be a France.
Without Washington, there would certainly be the United States.
Without Lenin, it is certain that there would be the Soviet Union; but
without Ataturk, it is certain that there would have been no Turkey.

Turkey had, of course, had a territorial, political, cultural and ethnic existence in history for over five centuries before Ataturk transformed it into modern Turkey in 1923. In contract, Pakistan fell even below the category of middle nineteenth-century “Italy” which the Austrian Chancellor, Matternich (1809-48), had most disparagingly characterized as a mere a “geographical expression”. Pakistan was not even such an expression barely fifteen years before its emergence. There was a “nation” called Turkey for several centuries, but there was none called Pakistan before 1947. Hence if Ataturk’s presence in the early 1920s was critical to have making of modern Turkey, how much more critical should have been Jinnah’s presence in the 1940s in the emergence of Pakistan, especially since she was bereft of any historical prototype hand parentage? Hence Leonard Mosley and a host of other contemporary observers and historians (including Penderal Moon, Ian Stephens, John Terraine, Margaret Bourke-White, Frank Moraes, and D.F. Karaka) rate Jinnah as being the critical variable in its emergence to a point that they characterize Pakistan as a “one-man achievement”.

Quaid-e-Azam and Democracy

• Democracy is in the blood of Muslamans who look upon complete equality of man. I give you an example. Very often when I go to a mosque, my chauffeur stands side by side with me. Muslamans believe in fraternity, equality and liberty. (Speech at Kingsway Hall, London. 14.12.1946) 

• There are no people in the world who are more democratic even in their religion than the Muslamans. (All India Muslim League Session, Lucknow, 1916)

• It is my belief that our salvation lies in following the golden rules of conduct set for us by our great law giver the Prophet of Islam (Peace Be Upon Him). Let us lay the foundation of our democracy on the basis of the truly Islamic ideals and principles. Our Almighty has taught us that our decisions in the affairs of the state shall be guided by discussions and consultations. (Sibi, 14.02.1948)

Quaid-e-Azam's speech before the Constituent Assembly in the context of Two Nation Theory

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 which he so vehemently asserted before the creation of Pakistan. This mistaken view has already witnessed dangerous interpretations. Therefore, it is not surprising when people of much high caliber as Mr. Justice Mohammad Munir, the former Chief Justice of Pakistan, in his book from Jinnah to Zia while referring to the said speech of the Quaid has observed:

“The pattern of Government which the Quaid-i-Azam had in mind was a secular democratic government.”2

The pre-political phase of the Two-Nation Theory should not be confused with its post-political era. Evidentially, before the creation of an Islamic State, the Muslims and the non-Muslims are two different and distinct nations. The Muslims, in every respect, are a nation, irrespective and independent of geographical boundaries and racial or linguistic bonds. Their religion governs them in every walk of life. In their socio-economic solidarity they have not to be dependent on the state legislation. State legislation is just transcendence of the comprehensive and complete code of life laid down by the Holy Quran and the Holy Sunnah of the Holy Prophet Muhammad (Sall Allah ho alaihe wa sallam).

Islam provides intellectual foundation for the institutional organization of mankind; whereas territorial nationalism based on geographic, linguistic and racial affinities lead to spiritual paralysis and material superiorities of colour, language, territory, tribe and heritage. Territorial nationalism makes impossible the universal brotherhood of mankind. The motto of Muslim Nationhood in the expression of the Unity of God (Taied-e-Ilahi) in thought and action in accordance with the Will of God. Despite everything else the word country (watan) as a term of Geography is not contrary to Islam. Love of Motherland is a natural sentiment. But when the word country is used as a concept of Political Science, it comes into conflict with Islam, for Islam is itself a comprehensive principle of institutional organization.

Our National Purpose

"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:
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“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 Muslims, to forge institutional discipline among them and strengthen their resolve. I do not wish to get acclamation or reward from you. I only nourish the desire that, my heart, my faith and my conscience, all bear testimony till my death that Jinnah, ‘you contributed your share for the resistance against Islam and my Allah proclaim that “Jinnah you were a born Muslim, lived as such and died, quite steadfastly, holding the banner of Islam against the evil forces.”

Socio-Economic Objectives as Visualised by Quaid-e-Azam

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 demise of the father of the nation, Quaid-i-Azam Mohammad Ali Jinnah, who had assimilated the idea into himself and projected it to the extent of founding a Muslim state which would provide the ground for the ultimate realization of the noble objective.

But the question remains, why it had been so? The answer is not far to seek: The elements of exploitation including the outgoing imperial blood-suckers, became super-active finding the field bereft with the power of resistance. The power of dynamic leadership was gone, and the masses, bereft of it, became totally powerless.

Here, we are reminded of the past, through centuries, as to how the elements of exploitation spread their world-wide tentacles of exploitation, blood-sucking of the people all over the globe, including the land which comprises PAKISTAN.

Quaid's Concept Of Pakistan

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 created, the Muslims would have been under the militant Hindu majority in united India and lost in the Hindu majority.1

The only objective of the Pakistan movement was not to separate some provinces to save them from Hindu domination. Had it been so the Muslims of the minority provinces would never have taken the active part they did in the freedom movement. The Muslims of the minority provinces knew that if Pakistan was created they would stand to gain nothing. Indeed might lose everything. Infact, the Muslims of South Asia believed that they were not fighting for a territory only, but for the preservation of their culture and civilization, language and literature and Islamic way of life.

The Quaid-i-Azam at first devotedly worked for the cause of Hindu-Muslim unity and spent most of energies and efforts towards its attainment. His efforts were appreciated and Mr. Jinnah was acknowledged by the Hindus themselves. But the conditions soon led the Muslims of the subcontinent to change their outlook and adopt a different course.

The awareness of a separate Muslim nationhood in the subcontinent can be traced back to a millennium when it was noticed for the first time by Alberuni, who visited India in the 9th century and wrote in his famous work Kitab-al-Hind as under:

For the reader must always bear in mind that the Hindus entirely differ from us in every respect, many a subject appearing intricate and obscure which would be perfectly clear if there were more connection between us. The barriers which separate Muslims and Hindus rest on different causes. First, they differ from us in everything which other nations have in common. And here we first mention the language, although the difference of language also exists between other nations.2

He further said:

Many Hindu customs differ from those of our country and of our time to such a degree as to appear to us simply monstrous. One might almost think they had intentionally changed them into the opposite, for our customs do not resemble theirs, but are the very reverse; and if ever a custom of theirs resembles one of ours, it has certainly just the opposite meaning.3

Quaid-e-Azam and the Sikhs

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 behaviour and mentality of majority people, the Hindus. A far-sighted politician, he did comprehend the future designs of Hindu majority raj in India. Anyway, the Quaid always remained anxious about the future of minorities in undivided India. “To live and let live” was the basic principle of his political philosophy. To support the cause of any community was an article of faith with him. He often sympathized the grievances of scheduled castes and frequently advocated the cause of Sikhs.

Jinnah & Hindu - Muslim Unity

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, who strongly differed from Jinnah on several political issues, wrote in 1936 that Jinnah had been “largely responsible in the past for bringing the Moslem League nearer to the Congress.”3 The fact is that Jinnah continued to work for unity between the Hindus and Muslims until he was convinced early in 1940 that the Hindu leaders were not at all prepared for any kind of understanding. The purpose of this paper is to discuss this aspect of Jinnah’s political life.

The Evolution of the Quaid-e-Azam - A Personal Observation

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 had taught the famous Florentine statesman, the deadly danger of mistaking things as they are for things as we would like them to be.

As a young contemporary of Muhammad Ali Jinnah – he was only thirteen years of age when I was born – I was privileged to follow his career in some details, and, indeed, to come into close contact with him at some of the turning points by which that career was marked. While it was still at school I began to see Mr. Jinnah’s name in print. I gathered that when he was only sixteen years old, his Father, a shrewd Khoja businessman of Karachi, had sent him to England to read for the Bar examinations; that when in England, he had come under the influence of that Grand Old Man of the Indian Nationalist Movement, Dadabhai Naoroji, then President of the Indian Society in London, and one of the founding members of the Indian National Congress. The young Jinnah became an enthusiastic convert to Congress ideas; and when, as a newly qualified Barrister, a decline in the family fortunes obliged him to seek wider opportunities than his native city of Karachi could offer, he migrated to Bombay, he found himself in a society which was already among the most flourishing seedbeds of these ideas in the India of the day. Jinnah was, it seemed, particularly attracted by the personality and outlook of Gopal Krishna Gokhale, who, on his part was delighted to find in Jinnah a man after his own heart. He wrote to him: “He has the true stuff in him; and that freedom from all sectarian prejudice which will make him the best ambassador of Hindu Muslim unity”. By 1996 Jinnah was not only building up a lucrative practice at the Bombay Bar; he was marked as a rising political figure. In that same year he acted as Secretary to Dadabhai Naoroji at the Calcutta meeting of the Indian National Congress when the ideal of self-government for India was formally adopted as a Congress objective.

Quaid-e-Azam Mohammad Ali Jinnah and Fundamental Human Rights

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 March 28, 1929, point No.7 embodied the provisions relating to liberty, association, education, belief and other fundamental rights and it was demanded that such rights should be guaranteed to all the communities.