Nazaria-e-Pakistan Foundation takes pleasure in
presenting this volume of extracts from the speeches,
anecdotes, and comments of Quaid-i-Azam Muhammad Ali Jinnah.
He is remembered in South Asia as a man of destiny who welded
together scattered crowds of the Muslims, lost in political,
economic and social wilderness and turned them into and
independence and sovereign entity. He could not have achieved
spectacular and unparalled results without having a clear
conceptual framework about the way the new nation should
develop politically and economically. The present rosary of
readings is intended to enliven our memories of the
Quaid-i-Azam’s essential wisdom, duty, and clarity of thought
on issues of permanent importance for the security, solidarity
and progress of Pakistan, along with his crip and lively
comments of contemporary personalities.
Dr.
Rafique
Ahmed | |
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Quaid-i-Azam Muhammad Ali Jinnah was the noblest and
the wisest man of the twentieth century. He turned the course
of history, welded a motley crowd into a nation and created a
new country by his sheer determination, dedication and
brilliance. Every word he said or wrote was wisdom. Some of
these pearls of wisdom, I have picked up from his speeches for
you and offer them for your study and ponderance. I am sure
you will benefit from them.
Sardar
Muhammad
Chaudhry | |
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“Mr.
Jinnah was something more than Quaid-i-Azam. Supreme Head of
the State to the people who followed him. He was more even
than the architect of the Islamic nation he personally called
into being” So ran the tribute to Quaid-i-Azam, founder of
Pakistan, by London Times on August 13, 1948. He was among
that rare breed of blessed men, whom God allows to choose a
lofty aim in life and allows them the reward of its
fulfillment within their lifetime.
Few great men in
Modern History can so closely identify themselves with shaping
the destiny of their countries as Mr. Jinnah with Pakistan.
Lenin and Mao, considered to be all-time greats, only brought
new political and social systems in their countries i.e.
Russia and China which were already in existence. Whereas Mr.
Jinnah carved out a country and welded together the people
into a new nation by his own determination and endeavour. In
making a reality of an idea i.e. Pakistan, he surpassed all
contemporary political elite of the world.
Mr. Jinnah’s
pronouncements were invariably political and reasoned by
logic. In individual qualities he had few peers amongst his
colleagues. In political acumen and skill none could compare
with him. His phenomenal popularity was due to one thing which
was common between him and Muslim India --- the desire to
build a separate homeland. The intensity of devotion and awe
with which the Muslims held him can be judged by one simple
factor. He used to address mammoth crowds for hours, in
English, a totally alien language to 90 percent of his
followers, without the slightest stir amongst those teeming
millions. This remarkable quality almost touched divinity. He
simply transcends like an immortal in the polity of political
leadership.
Jinnah was also a man of the highest moral
character. Unlike his contemporaries, Nehru and Gandhi, whose
relationships and scandals of money and women were numerous as
mentioned by Mr. M.O Mathai, Mr. Nehru’s private and
confidential secretary, in his book “Reminiscences of the
Nehru Age”, Mr. Jinnah stood out as an incorruptible figure in
every sense of the word among friends and foes alike.
Such was his stature that a famous English historian
Beverley Nicholas described him, “as a giant among men” in his
book “Verdict on India.”
Aziz-UL-Haq
Qureshi | |
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THE PAKISTAN MENIFESTO
ISSUED
BY
Muslim Youth Study Circle
PAKISTAN
IS
OUR
DELIVERANCE: DEFENCE: DESTINY
WE
DENY
That we are one nation.
With the Hindus and
the rest.
Nothing unites us save arbitrary
geographical boundary and temporary shackles of
slavery.
Nationality based on either of these must in
its very nature be unnatural. It cannot, it will not
last.
That we have any idea of exploiting or dominating
others
We are self-respecting people. We respect others
rights as well respect our own. We want to live and let live.
None need fear PAKISTAN!
WE DECLARE
That we are a NATION not
a "minority"
A NATION of a hundred million, greater
than Germans in Greater Germany and what is more, we are a
NATION with our own distinctive culture and civilization,
language and literature, art and architecture, names and
nomenclature, sense of value and proportion, legal laws and
moral codes, customs and calendar, history and traditions,
aptitudes and ambitions, in short, we have our own distinctive
outlook on life and of life. By all cannons of International
Law we are a NATION.
That no amount of threats or
intimidations will ever deter us from the chosen
path.
Hints about “a long civil war” we brush aside
with contempt. On our part we do not want a civil war, but in
the event of others making it inevitable, a hundred million
souls shall look forward to it with the calm confidence of a
people who know their intrinsic value.
WE DEMAND
Only the right of
self-determination. The absolute right to regulate our affairs
in our own lands ourselves according to the genius of our own
people, without in any way being ordered about either by the
British or the Hindus.
PAKISTAN IS OUR ONLY
DEMAND!
History Justices it.
Numbers confirm it.
Justice claims it.
Destiny
demands it.
Posterity awaits it.
And
BY
GOD, WE WILL HAVE IT!!
Muslims unite! You
have a whole world to gain.
You have nothing to lose but
your chains !!
(Daily
Dawn February 8,
1942) | |
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N.In
February 1938, Quaid-i-Azam observed that primary branches of
the Muslim League had been established in every district, in
every town, and every village, and they were gathering the
precious stones rubies, sapphires and diamonds, the scattered
energies and talents of the Muslim community. He added: “When
you have got an artistic jeweler to set them it will be a
jewel which you will be proud of.” Verily Quaid-i-Azm was the
artistic jeweler, and he produced the jewel ---
Pakistan | |
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Quaid-i-Azam used to say: “The Congress plays marbles.
I want them to stand up and play
CRICKET” | |
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A judge
asked Quaid-i-Azam to speak a little louder. Quaid-i-Azam
retorted; “I am a barrister, not an
actor.” | |
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A friend
of Quaid-i-Azam wanted his son to be attached to Quaid-i-Azam
so that he might become as brilliant as Quaid-i-Azam.
Quadi-i-Azam said: “Your son can come to work in my chamber,
but I cannot transmit any brilliance to him. He must make his
own
brilliance.”
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Once a
client entrusted a case to Quaid-i-Azam and asked him about
his fees. Quaid-i-Azam said that his fee was Rs. 500 per
hearing. The client said that he could pay only Rs. 5000.
Quaid-i-Azam said he would appear only on per day basis. The
client paid Rs. 5000. which he had with him. The case was
decided after three hearings, and Quaid-i-Azam refunded Rs.
3500. to his client. His client wanted him to retain the
entire amount, but Quaid-i-Azam said that he could not retain
anything more than what was actually due to him.
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Sir
Stafford Cripps spoke of Quaid-i-Azam as “a most accomplished
lawyer, outstanding amongst Indian lawyers, and a fine
constitutionalist.”
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.Sir
Patrick Spen, the last Chief Justice, of undivided India, paid
tribute to Quaid-i-Azam in the following words:
“There is
no man or woman living who imputes anything against his honour
or his honesty. He was the most upright person that I know,
but throughout it all, he never, as far as I know, for one
moment, attempted to deceive any body, as to what he was
aiming at or as to the means he attempted to adopt to get
it.”
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Mr. M.C
Chagla, who rose to be the Chief Justice of the High Court of
Bombay and later became the Foreign Minister of India,
assessed the professional skill of Quaid-i-Azam as a lawyer in
the following words; “Jinnah was a pure artist in the manner
and method of his presentation. Even the most complex facts
became simple and obvious when he waved his wand over them. He
could be ferociously aggressive and almost boyishly persuasive
as and when the occasion arose, and what particularly helped
him in his advocacy, was the absolute clear head that he
possessed, and on which he justly prided himself. He had
common sense, that most uncommon of qualities in an uncommon
degree.”
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Mr. Frank
Moraes, Chief Editor of The Indian Express has described
Quaid-i-Azam in the following words: “Watch him in the court
room as he argues a case. Few lawyers command a more attentive
audience. No man is more adroit in presenting his case. If to
achieve the maximum result with minimum effort is the hallmark
of artistry, Mr. Jinnah is an artist in his craft. He likes to
get down to the bare bones of a brief. In stating the
essentials of a case, his manner is masterly. The drab
courtroom acquires an atmosphere as he speaks. Juniors crane
their necks forward to follow every movement of his tall, well
groomed figure; senior counsels listen closely; the judge is
all
attention.”
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Once
Quaid-i-Azam stayed with the Raja of Mahmudabad in Butler
Palace. During the lunch a servant stood as a waiter.
Quaid-i-Azam was lost in his thoughts, and then seeing the man
exclaimed: “What do you want”?. The servant explained that he
was under orders to wait on him during the lunch. In the
evening addressing the Raja of Mahmudabad Quaid-i-Azam said:
“If your man stands over my head like that, I will be
disturbed in my thoughs. I am an ordinary person of Bombay and
not a Maharaja.” This provided good entertainment for the
guests.
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In 1910
Quaid-i-Azam in the debate on the resolution on indentured
labour for Natal said before the Viceroy of India Lord Minto:
“If I may say at the outset, it is a most painful question, a
question which has raised the feeling of all classes in this
country to the highest pitch of indignation and horror at the
harsh and cruel treatment that is meted out to Indians in
South Africa.” Lord Minto interrupted and said: “I think that
is rather too strong a word ‘cruelty’. At this Quaid-i-Azam
retorted: “Well, my Lord, I should feel inclined to use much
stronger language.” Quaid-i-Azam was applauded for his
courageous stand, and the press displayed the incident in bold
headlines.
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In 1911
the Joint Select Committee of the Parliament in London asked
Quaid-i-Azam the question: “How do you justify an advance in
self-government with a literacy percentage of only 12?”
Quaid-i-Azam replied: “Did the lack of literacy prevent you
from going ahead with your successive Reforms Acts which
continuously enlarged the franchise? And if it is good for
England why should it be bad for
India?”
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In 1912,
the Elementary Education Bill was opposed by the British
Government for many reasons, and one of the grounds advanced
was that education would breed sedition. Quaid-i-Azam
thundered: “Do you really think that education means
sedition?”
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On the
Wakf Validating Bill moved by Quaid-i-Azam in 1913, Mrs.
Sarojini Naidu paid tribute to Quaid-i-Azam for this
achievement in the following words: “His admirable skill and
tact in piloting through such an intricate and controversial
measure - the first instance of a Bill passing into
legislation on the motion of a private member - won him not
only the appreciation of his colleagues, but also his first
meed of his general recognition from his co-religionists all
over India.”
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Gokhale,
the veteran leader, paid tribute to Quaid-i-Azam in the
following words: “He has true stuff in him and that freedom
from all sectarian prejudice which will make him the best
ambassador of Hindu-Muslim
unity.”
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Quaid-i-Azam held: “Trust must ultimately prevail.
Faithfulness to the cause will be rewarded. Temptations and
allurements for an immediate glory should be disregarded for
the sake of wider and broader issues and nobler ideas.
Individual conveniences must be sacrificed for the general
good.”
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Mrs.
Sarojini Naidu paid tribute to Quaid-i-Azam in the following
words: “Never was there a nature whose other qualities
provided so complete an anti-thesis of its inner worth. Tall
and stately, but thin to the point of emaciation, languid and
luxurious of habit, Mohammad Ali Jinnah’s attenuated form is
the deceptive sheath of a spirit of exceptional vitality and
endurance.”
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In 1916,
Quaid-i-Azam defined the attitude of the Muslims in the
following terms: “We want no favours, and crave for no partial
treatment. What we want is healthy and fair impetus to be
given to our aspirations and ideals as a community and it is
the most sacred duty of the Government to respond to that
claim.”
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In 1916,
Quaid-i-Azam expressed his views about the separate
electorates as follows: “The demand for separate electorate is
not a matter of policy but a matter of necessity to the
Muslims, who require to be roused from the coma and torpor
into which they had fallen so
long.”
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At the war
conference at Bombay in 1918 presided over by Lord Willingdon,
Quaid-i-Azam said: “If you wish to enable us to help you, to
facilitate and stimulate the recruiting, you must make the
educated people feel that they are the citizens of the empire
and the King’s equal subjects. We don’t want words. We want
action and immediate
deeds.”
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About
Quaid-i-Azam the following observations occur in his diary
published in 1918: “Jinnah, young, perfectly mannered,
impressive looking, armed to the teeth with dialectics and
insistent upon the whole of his scheme --- he would rather
have nothing if he could not get the whole lot. ---Chelmsford
tried to argue with him and was tied up into knots. Jinnah is
a very clever man, and it is of course an outrage that such a
man should have no chance of running the affairs of his own
country.”
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Quaid-i-Azam had a meeting with Dr. Annie Besant to
discuss a report. He however failed to carry his point with
Dr. Annie Besant. When he came out of the meeting, he was
asked as to what had happened. He shrugged his shoulders and
said “My dear fellow, never argue with a
lady.”
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Quaid-i-Azam said: “The passing of the Rowlatt Bill
against the will of the people has severely shaken the trust
reposed by them in British Justice. Further, it has clearly
demonstrated the constitution of the Imperial Legislative
Council, which is a legislature but in name, a machine
propelled by a foreign executive. Neither the unanimous
opinion of the non-official Indian members nor the entire
public opinion feeling outside, has met with the least
respect. The fundamenntal principles of justice have been
uprooted, and the constitutional rights of the people have
been violated, at a time, when there is no real danger to the
State, by an over fretful and incompetent bureaucracy, which
is neither responsible to the people nor in touch with real
public opinion, and their sole plea is that the powers they
have assumed will not be abused
...”
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Quaid-i-Azam characterized the Montagu-Chelmsford
reforms as “licence for liberty’. He said: Licence for liberty
does not compensate for the liberty. What is wanted is true
political freedom of the people and no posts and positions in
government.”
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Quaid-i-Azam said: “If we are going to regulate
everything in our country by the doctrine of non-violence and
non-cooperation, then I am afraid we are forgetting human
nature.” Quiad-i-Azam stood for advancing the cause of their
people through higher education while Mr. Gandhi in India
wanted the boys and girls to give up education and boycott
schools.
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At the
Nagpur Session of the Congress in 1920, Mr. Gandhi moved a
resolution to change the original creed of steady
constitutional reforms and national unity to the attainment of
independence by all legitimate means” that was to discard
constitutional means, and to bypass the need of national
unity. Quaid-i-Azam resigned from the Congress and wrote to
Gandhi:-
“Your methods have already caused split and
division in almost every institution that you have approached
hitherto, and in the public life of the country, not only
amongst Hindus and Muslims but between Hindus and Hindus and
Muslims and Muslims and even between fathers and sons; people
generally are desperate all over the country and your extreme
programme has for the moment struck the imagination mostly of
the inexperienced youth and the ignorant and the illiterate.
All this means complete disorganization and
chaos.”
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In 1925 a
bill was introduced in the Assembly, seeking to give more
powers to the executive. Opposing the bill, The Quaid-i-Azam
said: “If I were an official, and if I felt that my life was
in danger, and I was going to be shot down, even like a dog, I
should never be a party to a measure which will endanger the
life and liberty of the innocent population, as this measure
undoubtedly does. But rather I would stand to be shot down by
that wicked gang, than give power to the executive and the
police, which can be abused, and has been abused in the
past.”
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An
Hindu-Muslim accord was arrived at in 1916 under the Lucknow
Pact. Later the Hindus resiled from this Pact. When the
constitutional proposals were drawn under what came to be
called the ‘Nehru Report’ , all the safeguards that had been
conceded for the Muslims under the Lucknow Pact were sought to
be withdrawn.
Quaid-i-Azam made desperate efforts to
save the Lucknow Pact. The Nehru Report came up for
consideration at the All Parties Convention held at Calcutta
in December 1928. Quaid-i-Azam attended the Convention. The
Hindus insisted on joint electorate while the Muslims stuck to
separate electorate. Quaid-i-Azam for the sake of national
unity agreed to joint electorate subject to weightage for
Muslims in minority provinces, 33% seats for the Muslims in
the Central Assembly, the introduction of reforms in the NWFP,
and the separation of Sind from Bombay.
Even these
minor reforms were not agreed to by the Hindus. Quaid-i-Azam
felt humiliated. That was the end of Quaid-i-Azam’s efforts to
promote national unity, and led to the parting of ways between
the Hindus and the
Muslims.
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Once on
the eve of elections Quaid-i-Azam addressed a public meeting
at Bombay. He faced a hostile audience. As he proceeded
heckling gathered strength. Quaid-i-Azam said: “ If you don’t
wish to vote for me, don’t vote for me, but listen to me”.
Gradually the cat calls died down. When he finished the cheers
were tumultuous. And in due course Quaid-i-Azam was elected
unopposed.
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Lord
Reading offered Quaid-i-Azam Judgeship of a High Court, but
Quaid-i-Azam refused the offer. Lord Reading next offered him
Law Membership in the Viceroy’s cabinet. This offer was also
refused. Lord Reading then sounded Quaid-i-Azam whether he
would agree to be knighted. Quaid-i-Azam refused saying: “ I
prefer to be plain Mr. Jinnah than “ Sir Muhammad Ali Jinnah.”
At a social function Lord Reading wanted Mrs. Jinnah persuade
her husband agree to be knighted. Mariam Jinnnah said: “If my
husband accepts knighthood, I will take a separation from
him.”
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Some time
after his marriage with Mariam Jinnah, Quaid-i-Azam and his
wife were invited by Lord Willingdon, then Governor of Bombay,
to dine with him at the Government House. Mrs. Jinnah wore a
dress which for some reason did not please lady Willingdon.
She asked an A.D.C. to bring a wrap for Mrs. Jinnah, as she
might be feeling cold. At this Quaid-i-Azam felt insulted. He
said: “When Mrs. Jinnah feels cold, she will say so and ask
for a wrap”.
With these words Quaid-i-Azam rose from
his seat and led his wife from the dining hall. Thereafter he
never accepted any invitation from the Government
House.
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Quaid-i-Azam said: “Unfortunately the majority party in
India have a bania mentality and they would bargain and haggle
over the matter, thereby failing to win the confidence of the
minorities.”
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After the
Round Table Conference Quaid-i-Azam settled in England. At the
Aligarh University in 1938, Quaid-i-Azam explained the
background of this in the following words: “I received the
shock of my life at the meetings of the Round Table
Conference. In the face of danger, the Hindu sentiment, the
Hindu mind, the Hindu attitude led me to the conclusion that
there was no hope of unity. The Mussalmans were like dwellers
in No Man’s Land.
Whenever attempts were made to
organize the Muslims, toadies and flunkeys on the one hand,
and traitors in the Congress camp on the other, frustrated the
efforts. I began to feel that neither could I help India, nor
change the Hindu mentality; nor could I make the Mussalmans
realize the precarious position. I felt so disappointed and so
depressed that I decided to settle down in London. Not that I
did not love India, but I felt so utterly
helpless.”
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On the
occasion of the Round Table Conference, the British Premier
Ramsay MacDonald had separate meeting with Quaid-i-Azam.
Turning to Quaid-i-Azam he said: “Mr. Jinnah, you know that we
are hoping to grant self-government to India, and I shall need
men to be governors of Provinces.” Quaid-i-Azam interrupted
him and said: “Mr. MacDonald are you trying to bribe
me?”
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Once
Quaid-i-Azam won in a game of forfeits, and the lady who lost
offered herself to be kissed as was the custom. Quaid-i-Azam
said: “Well, my lady I waive my right. I cannot make my way to
kiss a lady with whom I have not fallen in love.”
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In his
conversation with Sir Abdul Qadir, Quaid-i-Azam said:
“Politics is a game of chess. My people have asked me to play
the game for them, but they want that every move that I take I
should explain the reason therefore. How can that be feasible?
Please ask the nation to have confidence in me and let me make
such moves as may be expedient. If they do not have confidence
in me it is open to them to have another person to play the
chess for them.”
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Quaid-i-Azam referred to the Muslim students as the
vanguard of the Pakistan Movement. When the students cheered
him he said: “Well many Jinnahs will arise from among you.”
When the students referred to the future, Quaid-i-Azam said:
“I have no fear of the future in your
hands.”
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Commenting
on the provisions of the Governmennt of India Act 1935,
Quaid-i-Azam said that it was 2% responsibility and 98%
safeguards and special responsibilities. According to him the
new Constitution was merely the perpetuation of a fraud, and
against the honour of
India.
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When in
February 1935 the Report on Indian Constitutional Reforms was
debated by the Central Legislative Assembly, the Home Member
Sir Henry Craik appealed to accept the report and said: “When
there was no light, what happened to Moses? He was in
darkness?” The Quaid-i-Azam thought the report was inadequate
and said: “True, but is there any light here? Is this the
light? I say that Moses is still in
darkness?”
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When in
1935 the Report on Indian Constitutional Reforms was
considered by the Central Legislative Assembly, Sir Joseph
Bhore quoted Abraham Lincoln. The Quaid-i-Azam did not think
the comparison fair and said: “When he quoted Abraham Lincoln,
it reminded me of the ‘devil quoting the
scripture.”
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In 1936 a
certain lady visited Quaid-i-Azam frequently and tried to
persuade him not to set up any parliamentary board. Mr.
Tajuddin a veteran Muslim League leader of the Punjab
humorously remarked “That lady is going very far. I fear lest
you may fall to her charms.” Quaid-i-Azam smiled and said “I
am immune to the charm of ladies; let any one try as she
may.”
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Quaid-i-Azam said: “Service, suffering and sacrifice
are absolutely essential conditions before we can achieve
anything big and secure our right place in the national life
of our
country.”
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Chaudhri
Ali Muhammad Khadim wrote an article that the Quaid-i-Azam did
not invite people to social functions at his house.
Quaid-i-Azam smiled and said: “I do not like to approach
people through their stomachs. Giving of parties is a kind of
bribery in return for which people’s support is obtained. I
thoroughly detest
it.”
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Once when
Mr. Gandhi turned a political somersault and sought shelter
behind his ‘Inner light’ Quaid-i-Azam remarked: “To hell with
his inner light; why can’t he be honest and admit that he had
made a
mistake?”
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Mr. Gandhi
held that the Congress did not represent the Hindus. The
Hindus according to him were represented by the Hindu Mahsaba.
Quaid-i-Azam repudiated: “It is the same coin with a stamp on
one side of the Hindu Mahasaba, and on the other that of the
Congress, and what one speaks out openly the other
practices.”
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In 1939
Quaid-i-Azam said: “Gentlemen! if for bettering the conditions
of the teeming millions of this country; if for uplifting the
social, economic and political standards of the Muslims of
India I am branded as a communalist, I assure you, Gentlemen,
that I am proud to be a communalist”. Some Hindu students
interrupted and cried out “Gandhiji Ki Jai’. Quaid-i-Azam
stopped for a while and then turning to the Hindu students
said: “Yes, by all means, Gandhi is a great Hindu
leader.”
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Muahmmad
Hanif Azad was a motor driver of Quaid-i-Azam. He has related
that in 1939 he was driving the car at Vorli near the
seashore. Quaid-i-Azam was in a happy mood. The Eid festival
was to be celebrated within a few days. Azad meaningfully
referred to the coming Eid with a view to getting some extra
money from Quaid-i-Azam. Quaid-i-Azam realized the trick, and
humorously said: “Well you have become a Muslim all of a
sudden; be a little
Hindu.”
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Dr.
Ziauddin Ahmad at one time Vice-Chancellor of Aligarh
University has related an anecdote highlighting the intergrity
and incorruptibillity of Quaid-i-Azam. An Insurance Bill was
under discussion in the Central Assembly. Dr. Ziauddin was a
member of the Assembly, and a business magnate approached him
that if he moved a particular amendment to the bill, a
donation of one lakh rupees would be paid to the funds of the
Aligarh University. Dr. Ziauddin said that he would give his
reactions to the offer after consulting Quaid-i-Azam. When
Quaid-i-Azam was consulted he advised that the University’s
honour should not be compromised by accepting a donation. Dr.
Ziauddin accordingly declined the offer, and refused to move
the
amendment.
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In his
letter dated Ist January 1940, addressed to Mr. Gandhi,
Quaid-i-Azam dwelt upon the subject of ‘religion and politics’
in the following terms: “ I could not be leading a religious
life unless I identified myself with the whole of mankind, and
that I could not do unless I took part in politics. The gamut
of man’s activities to-day constitutes an indivisible whole.
You cannot divide social, economic, political and purely
religious work into water tight compartments. I do not know
any religion apart from human activity. it provides a moral
basis to all other activities which they would otherwise lack,
reducing life to a maze of sound and fury signifying
nothing.”
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In a
letter addressed to Mr. Gandhi, Quaid-i-Azam assessed the
politics of Gandhi in the following terms; “It is due partly
to the fact that you are living secluded life at Segaon, and
partly because all your thoughts and actions are guided by
“inner voice” that you have very little concern with
realities, or what might be termed by an ordinary mortal
‘practical politics’. I sometimes wonder what can be common
between practical politics and yourself, between democracy and
the dictator of a political organization of which he is not
even a four-anna member. But that is, I suppose, because you
do not consider the Congress worthy of your
membership.”
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In 1940
Maulana Abul Kalam Azad as President of the Congress wanted to
see Quaid-i-Azam. Quaid-i-Azam replied: “I refuse to discuss
with you by correspondence or otherwise as you have completely
forfeited the confidence of Muslim India. Can you not realize
that you are made a Muslim show boy Congress President to give
it colour that it is national and deceive foreign countries.
You represent neither Muslims nor Hindus. The Congress is a
Hindu body. If you have self-respect resign at once.”
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Mr. Gandhi
said: “ To me Hindus, Muslims, Parsis, Harijans, are all
alike. I cannot be frivolous while I talk of Quaid-i-Azam. He
is my brother.” Quaid-i-Azam referred to this statement of Mr.
Gandhi and said: “But I think he is frivolous. He calls me his
brother but he has three votes while I have only one vote. I
am only a poor brother, and a poor brother is indeed no
brother.”
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When the
Pakistan resolution was passed in 1940, Mr. Rajgopalacharya
observed in a statement that this was like dividing the baby
in King Solomon’s parable. On this Quaid-i-Azam observed: “Mr.
Rajgopalacharya’s arguments of dividing the baby and the
parable of King Solomon have gone beyond the zenith of his
intellectual powers. This analogy he wants to apply to our
proposals. Surely, India is not the sole property of the
Congress and if the real mother was to be discovered it would
be the Dravidians and still further the Aborigines. It would
neither be the Aryans nor the Musalmans.”
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In the
course of his statement on the Pakistan Resolution Mr.
Rajgopalacharya said “Indeed not even Tipu Sultan or Hyder Ali
or Aurangzeb or Akbar, all of whom lived during the days when
difference seemed more deep rooted than now, imagined that
India was anything but one and indivisible.”
On his
Quaid-i-Azam observed: “Yes, naturally they did so as
conquerors and paternal rulers. Is this the kind of government
Mr. Rajagopalachrya does still envisage? And did the Hindus of
those days willingly accept the rule of these ‘great men?’ I
may or may not be suffering from a diseased mentality, but the
statement of Mr. Rajagopalcharya and his criticism of the
Lahore Resolution indicate that in him there is no mind left
at
all.”
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In March
1940, Quaid-i-Azam addressed the students of a College for
Girls in Lahore. He said that two powers were well known, the
powers of the pen and the sword, but that there was the third
power as well, and that was the power of women. It was this
power which guided men to make use of the powers of pen and
the
sword.
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When the
Paksitan Resolution was passed at Lahore in 1940, Mr. Gandhi
and other Congress leaders criticized it on the ground that it
aimed at the vivisection of India, and at cutting the body
into two halves.
Quaid-i-Azam said in reply:
“India
is divided and partitioned by nature.
Where is the country
which is being divided?
Where is the nation, which is being
denationalised?
Indian nation and Central Government do not
exist.”
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After the
Pakistan resolution was passed in March 1940, Quaid-i-Azam
turning to some of his friends said: “Iqbal is no longer
amongst us and he would be happy to know that we did exactly
what he wanted us to
do.”
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Mr. Gandhi
asked what prefix he should use with reference to the name of
Quaid-i-Azam. Quaid-i-Azam quipped. “What is in a prefix after
all; a rose called by any other name would smell just as
sweet.”
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When the
Pakistan resolution was passed, an accusation levelled against
Quaid-i-Azam by the Congress was that he had not defined
Pakistan. Quaid-i-Azam said:
“The vital point is that the
principle of separation should be accepted; the rest would
follow
automatically.”
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When the
Muslims raised the demand for Pakistan, the Hindus resisted
the demand as if Hindustan belonged to the Hindus. In his
presidential address at the Punjab Muslim Students Federation
on 2nd March 1941, Quaid-i-Azam observed that it was an utter
nonsense to say that Hindustan belonged to the Hindus. It was
in the possession of the British, and as such the demand for
Pakistan was made to the British, and not to the Hindus who
never took the whole of India. It was the Muslims who took
India and ruled for 700 years. It was the British who took
India from the Musalmans, and the Muslims wanted back from the
British only such territories in which they were in a
majority.
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Quaid-i-Azam exhorted the Muslims to adopt the
following motto:
“Money is lost, nothing is
lost;
Courage is lost much is lost;
Honour is lost most
is lost;
Soul is lost all is
lost;”
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Quaid-i-Azam expounded the stand of the Muslims for
struggle of Pakistan in the following terms: “ We know that
our cause is a righteous one. We are asking for justice and
fairplay. We have no designs upon our sister communities. We
want to live in this land as a free and independent
nation.”
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Dr.
Zia-uddin, Vice-Chancellor of Aligarh University has related
that once the Viceroy Lord Linlithgow asked him why was
Quaid-i-Azam so popular with the Muslims? Dr. Ziauddin
replied. “When the British forgetting all their pledges had
thrown the Muslims at the mercy of the Congress, it was
Quaid-i-Azam alone who had the courage to stand up and fight
for the rights and interests of the
Muslims.”
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A poet in
a poem observed that Quaid-i-Azam was growing younger.
Referring to this poem Quaid-i-Azam said: “If I am getting
younger and I believe me I am - it is the feeling of happiness
over being treated by the people of India with such regard and
affection. Happiness is a
tonic.”
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When the
Pakistan struggle was launched some workers were pessimistic
about the attitude of the intelligentsia. Quaid-i-Azam merely
said “Don’t worry. The intelligentsia may appear somewhat
sluggish, but the Muslim masses by their dynamism are creating
a situation which will soon lead our intelligentsia to roll up
their sleeves and jump into the
fray.”
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Begum Geti
Ara Bashir Ahmad requested Quaid-i-Azam to elucidate whether
in Pakistan women would be confined to their homes.
Quaid-i-Azam replied categorically: “Tell your young girls, I
am a progressive Muslim. I, therefore, take my sister
alongwith me to the backward areas like Baluchistan and the
NWFP, and she also attends the sessions of the All India
Muslim League and other public meetings. Insha Allah, Pakistan
will be a progressive country in the building of which women
will be seen working shoulder to shoulder with men in every
department of
life.”
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Once
Quaid-i-Azam was the guest of the Nawab of Baghpat in Meerut
district. One day in lighter vein the Nawab enquired of
Quaid-i-Azam “Your family is that of the Khojas-businessmen.
From where did you inherit this dash and fight?” Thereupon
Quaid-i-Azam smiled and said: “Nawab Sahib, I am a Punjabi
Muslim Rajput. One of my ancestors migrated from Montgomery
(Sahiwal) in the Punjab to Kathiawar. There he married a Khoja
girl, and became a
Khoja.”
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After
meeting all the Indian leaders, the verdict of Beverley
Nichols a famous British author, was that Quaid-i-Azam was the
most important man in Asia. At the interview Mr. Nichols asked
Quaid-i-Azam how he would describe the vital principles of
Pakistan. Quaid-i-Azam said that the vital principle was that
the Muslims are a nation and then added: “The one thing which
keeps the British in India is the false idea of a united India
as preached by Gandhi. A united India is a British creation, a
myth which has caused endless strife. As long as that strife
exists, the British have an excuse for remaining”.
Mr.
Nichols asked Quaid-i-Azam whether he wanted the British to
“divide and quit”? the Quaid-i-Azam said “Yes. You have put it
very
neatly.”
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Beverly
Nichols visited India in 1943, and wrote a book ‘Verdict on
India’. The chapter in the book about Quaid-i-Azam was
captioned ‘Dialogue with a Giant’. One of the questions asked
by Mr. Nichols was about the economic viability of Pakistan.
Quaid-i-Azam answered the question in the following terms:
“What conceivable reason is there to suppose that the gift of
nationality is going to be an economic liability. How any
European can get up and say that Pakistan is economically
impossible after the treaty of Versailles is really beyond my
comprehension. The great brains who cut Europe into a
ridiculous patchwork of conflicting and artificial boundaries
are hardly the people to talk economics to
us.”
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When an
ornament was presented before Quaid-i-Azam he thanked the lady
and returned her ornament saying “We do not accept ornaments
as donation to the Muslim League
Fund.”
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During the
Trial of the Khaksar assault case on the Quaid-i-Azam Justice
Blagden referred to Quaid-i-Azam in the following words “I
must say, that in all my experience, I have never seen a more
obvious witness of truth than Mr.
Jinnah.”
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Quaid-i-Azam related that once he was the guest of a
big Seth. When about to depart he offered some money to the
butler who had served him. The butler refused the offer.
Quaid-i-Azam thinking that the refusal was presumably due to
the meagerness of the amount, doubled it. The butler refused
again. Quaid-i-Azam further raised the amount but the butler
refused again, Quaid-i-Azam equired from the man the cause of
this refusal, and he said “You are serving the cause of the
nation, and we are much beholden to you. How can we accept any
compensation from you for a paltry service. That was an honour
for me, and how can I barter away my honour by receiving any
amount however
big?”
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“I wish to
impress on you that no nation can rise to the heights of glory
unless your women are side by side with you. It is a crime
against humanity that our women are shut up within the four
walls of the houses as prisoners. I do not mean that we should
imitate the evils of western life. But let us try to raise the
status of our women according to our own Islamic idea and
standards. There is no sanction anywhere for the deplorable
conditions in which our women have to live. You should take
your women along with you as comrades in every sphere of life
avoiding the corrupt practice of western society. You cannto
expect a woman who is herself ignorant to bring up your
children properly. The woman has the power to bring up
children on right lines. Let us not throw away this
asset.”
(Address at Aligarh University
1944.)
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Quaid-i-Azam said “Pakistan was not the product of the
conduct or misconduct of the Hindus. It had always been there;
only they were not concious of it. Hindus and Muslims, thought
living in the same towns and villages, had never blended into
one nation; they had always remained two separate entities.”
(Address at Aligarh University
1944.)
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“As for
the British, they never give anything except under stress. It
is very difficult to corner John Bull. If India had an
overwhelming majority of Musalmaans there would have been no
difficulty in cornering John Bull. But the trouble is if I go
to grapple with John Bull the Hindus come to his rescue, and
when the Hindus go to corner him to force their demands which
are detrimental to us we cannot join them. If the Hindu demand
is accepted it means freedom for the Hindus but enslavement
for the Musalmaans. If my demand is accepted it means freedom
for both.”
(Address at Aligarh University
1944)
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Who is the
author of this new formula that every community has the right
of self-determination all over India. Either it is colossal
ignorance or mischief and trick. Let me give them a reply that
the Mussalmans claim the right of self-determination because
they are a national group on a given territory which is their
homeland and in the zones where they are in a majority.
Therefore, in constitutional language, they are characterised
as a subnational group who cannot expect anything more than
what is due from any civilised government to a minority. The
Muslims are not a subnational group; it is their birthright to
claim and exercise the right of self-determination.
(Address to M.S.F. Jallundher
1942)
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When the
Quaid-i-Azam was asked as to who was the author of Pakistan,
his reply was “Every
Musalmaan.”
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When the
Muslims raised the demand for Pakistan the Congress opposed
the demand on the basis of the geographical unity. The British
also thought the same way. In his speech at Aligarh in March
1944. Quaid-i-Azam, referred to Lord Wavell’s theory of the
geographical unity of India and said: “that they in Aligarh,
stood in no need of any lessons in geography as they had a
most efficient department of Geography of their own, and they
knew very well that India never was and is not a geographical
unity.”
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In his
message on the occasion of ‘Iqbal Day’ in 1944 Quaid-i-Azam
expounded the message of Iqbal in the following words: “Though
Iqbal is not amongst us, his verse, immortal as it is, is
always there to guide us and to inspire us. His poetry,
besides being beautiful in form and sweet in language,
presents to us a picture of the mind and heart of this great
poet, and we find how deeply he was devoted to the teachings
of Islam. He was a true and faithful follower of the Holy
Prophet (peace be upon him) - a Muslim first and Muslim last.
He was the interpreter and voice of Islam. Iqbal was not
merely a preacher and a philosopher. He stood for courage and
action, perseverance and self-reliance, and above all faith in
God and devotion to Islam. In his person were combined the
idealism of the poet and the realism of the man who takes a
practical view of things. Faith in God and untiring action is
the essence of his
message.”
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Mr. Gandhi
suggested to Quaid-i-Azam that he should be allowed to address
the Muslim League Council. To this Quaid-i-Azam replied that
only a member or a delegate was entitled to participate in the
deliberations of the meetings of the Council, and no outsider
could address it.
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When Lord
Linlithgow was the Viceroy of India, in an interview with
Quaid-i-Azam one day he suggested that if the Muslim League
did not insist on partition he could get for the Muslims
adequate safeguards. Quadi-i-Azam said: “that he would answer
the question at the next interview. When Quaid-i-Azam went to
see the Viceroy again he carried a map of Pakistan as drawn in
embroidery by a young girl of Rohilkhund. Quaid-i-Azam showed
this map to the Viceroy who praised the work of embroidery.
Quaid-i-Azam told the Viceroy that this map had been presented
to him by a young girl of eleven years only belonging to a
conservative family. Quaid-i-Azam added, “This would show that
the idea of Pakistan has gathered roots and had caught the
imagination of the Muslims. Now this idea cannot be changed.”
The Viceroy nodded in agreement.
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Quaid-i-Azam was a very handsome person. Lord Wavell
said of him “Mr. Jinnah was one of the handsomest men I have
ever seen; he combined the clear cut, almost Grecian features
of the West with oriental grace and
movement.”
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Quaid-i-Azam did not care what people said or thought.
He did only what his conscience told him. He said “If you
follow my advice you will rise free like gold. This advice
should be taken as a touchstone in all walks of life. Don’t
run after jobs; let jobs run after
you.”
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Mohammad
Noman was a student at the Aligarh University and blessed with
talents of mimicry. Often he would imitate Quaid-i-Azam. One
day Quaid-i-Azam visited Aligarh. He sent for Noman and said
“I am told you mimic me with great skill. show me how you do
it”. Mohammad Noman gave the demonstration, and Quaid-i-Azam
felt amused. Quaid-i-Azam took off his cap and monocle and
said “Very good. Take these; they will make it more authentic
in
future.”
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Mr.
Ghandhi travelled third class. Once some Muslim League members
suggested to Quaid-i-Azam that like Mr. Gandhi he should also
travel third class. Quaid-i-Azam said: “Any such conduct would
by hypocrisy, and whatever else he might be, he could never be
a
hypocrite.”
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In January
1945 while speaking at the session of the Gujrat Muslim
Educational Conference, Quaid-i-Azam said: “Without education
it is complete darkness and with education it is light.
Education is a matter of life and death to our nation. The
world is moving so fast that if you do not educate yourselves
you will be not only completely left behind, but will be
finished up. The Holy Prophet had enjoined his followers to go
even to China in the pursuit of knowledge. If that was the
commandment in those days when communications were difficult,
then, truly, Muslims, as the true followers of the glorious
heritage of Islam, should surely utilize all available
opportunities. No sacrifice of Time or personal comfort should
be regarded too great for the advancement of the cause of
education.”
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The stand
of Quaid-i-Azam was that in the interim government in 1946,
all the Muslims should be the nominees of the Muslim League.
This stand was criticised on the ground that there were
Muslims in the Congress and other organisations as well.
Quaid-i-Azam explained that the total number of Muslim members
in all the Provinicail Legislatures and the Central
Legislature was about 600 and out of these 550 were Muslim
Leaguers. Quaid-i-Azam argued that there cannot be unanimity
in this world. He said “One swallow does not make the summer,
nor do a few hundred Muslims in the Congress make the Congress
either a body representative of India as a whole or support
its claim to have any voice in the selection of the members of
the Muslim
block.”
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Quaid-i-Azam analyzed Gandhi’s tactics in the following
terms: “The first question is why did Gandhi as one of the
leaders of the recognized parties go to Simla? Having gone
there, why did he not attend the Conference? The reason is
simple. It is to play the role of a wirepuller. He was not
merely content with being an adviser of the Congress and its
working committee, but he constituted himself as an adviser of
the Viceroy and through him the British Nation. Mornings and
evenings, the Working Committee meetings took place and he was
the guiding spirit behind them. When it suits him, he
represents no body, he can talk in individual capacity; he is
not even a four Anna member of the Congress; he undertakes
fast to decide the political issue; he reduces himself to zero
and consults his inner voice; yet when it suits him, he is
supreme dictator of the Congress! He thinks he represents
whole of India. Mr. Gandhi is an
enigma.”
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When the
Muslim league began to gather strength, the Congress launched
a movement to divide, corrupt, mislead, misguide and bamboozle
the Muslims. In his speech Quaid-i-Azam said that he wished
that the large amount of money which was at the disposal of
the Congress could be utilized for a better purpose than
causing disruption among the Muslims. Quaid-i-Azam added: “But
I am doubtful whether the leopard can change its spots.”
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One day a
crowd shouted “Maulana Muhammad Ali Zindabad”. Quaid-i-Azam
said: “Stop calling me Maulana. I am not your religious
leader. I am your political leader. Call me Mr. Jinnah, or
Muhammad Ali Jinnah, but no
Maulana.”
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The
Congress accused the Muslim League of having made no
sacrifices. Quaid-i-Azam replied. “We are accused of having
made no sacrifices for our goal. I am afraid we cannot
contribute that sort of sacrifice to which the Congress seems
accustomed to obtain leadership, to sit like goats under the
police lathi charge, then to go to jail, then to complain of
loss of weight and then to manage release. I dont believe in
that sort of struggle, but when the time of suffering comes, I
will be the first to get the bullet shots in my
chest.”
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One day
Mr. Gandhi said: “Mr. Jinnah, I have come to you as a beggar.
Please concede my demand”. Quaid-i-Azam retorted: “It is no
use indulging in such sentimental rhetoric. What you demand
from me belongs to the nation, and as a trustee I cannot give
you what is a
trust.”
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As
President of the Congress, Jawahar Lal declared that there
were only two parties in the country - the Congress and the
British. Quaid-i-Azam thundered: “No. there is a third party
as well, namely the Muslims. They are not going to be dictated
by any body. They are not going to be camp followers of any
party. They are a party by
themselves.”
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As
President of the Congress Jawahar Lal Nehru issued an arrogant
statement against the Muslims, the Muslim League and
Quaid-i-Azam. In reply to the statement, Quaid-i-Azam said:
“What can I say to the busy-body President? He seems to carry
the responsibility of the whole world on his shoulders, and
must poke his nose in everything, except minding his own
business.”
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Once
Quaid-i-Azam was asked why he denied the journalists the
courtesy of a cup of tea or a cigarette. He said “That is
because of my great respect of journalists and their
profession. I do not want to compromise their integrity by
offering
hospitality.”
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One day a
friend of Quaid-i-Azam invited him to play golf. Quaid-i-Azam
said: “Where do I get time from the game of politics that I
should indulge in the game of golf. You have tees and holes in
golf; the game of politics has pitfalls and I have to watch
every step because the goal is
vital.”
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A
journalist asked Quaid-i-Azam in 1945 whether Pakistan would
be a one-party state. Quaid-i-Azam answered the question in
the negative and said: “I would oppose one party rule because
an opposition party or parties are good correctives for any
party which is in
power.”
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On the
25th of December 1945, in the city of Bombay a huge portrait
of Quaid-i-Azam dressed in royal robes was displayed. The
portrait bore the caption “Quaid-i-Azam --- the Emperor of
Pakistan.” Quaid-i-Azam had the portrait removed forthwith and
said “You should not think of Pakistan in the terms of an
empire. Pakistan cannot be anything but a democratic
republic.”
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On the
demand of Paksitan, Jawahar Lal Nehru raised the plea that he
did not understand Pakistan. To this Quaid-i-Azam retorted:
“If you do not understand it, then what is that you are
opposing? Even children understand it, but here is this great
leader, a great internationalist, who says he does not
understand Pakistan. Pakistan means partition; Pakistan means
division; it means you must take Hindu provinces of yours, and
leave out Muslim provinces where we want to establish our
government.”
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Addressing
the students of Islamia College, Peshawar in 1945,
Quaid-i-Azam observed. “Now I am to the Congress, King
Charles’ head, and am on their list as criminal number one. I
shall face my trial if it ever comes. But believe me I shall
never fail to do my duty to my
people.”
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In 1945
the Chief Commissioner of Baluchistan Col. Hay nominated a big
Khan to the Indian Council of State. On this Quaid-i-Azam
issued a rejoinder: “Representation of Baluchistan in the
Central Legislature has been nullified because the man
recommended and nominated to the Council of State is almost
illiterate and incompetent to understand parliamentary work.
His only qualification is that he is a big Khan, but what we
want is a representative of the people, and not an ornamental
person.”
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While
addressing at Peshawar in November 1945 Quaid-i-Azam said that
he did not believe in starting a movement for the sake of jail
going. He would never allow a single drop of Muslim blood to
be split in vain. He added: “I shall never allow Muslims to
become slaves of Hindus. Don’t forget that your General knows
when it is the right time to make sacrifices. When the time
comes I shall not hesitate and shall not retrace a single
step.”
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In
November 1945, Quaid-i-Azam said: “Now the Congress put me in
the list as enemy Number One. I feel honoured. But that cannot
frighten me or deter me from doing my duty to my nation. Once
I was offered premiership of a provisional government, and now
I stand as enemy Number One. Neither of the two had any effect
on me. Now they are convinced that they cannot cheat me. But
one thing is clear. The Hindus do not want the Muslims to get
freedom. The cup was near the lip and the criminal Number One
dashed it. They are under coma and think they will get it. It
is gone for ever, and will never come to them again.”
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In
Peshawar in 1945, Quaid-i-Azam said: “We want to get rid of
the British but we don’t want the change of masters. Let three
fourth of India belong to Hindus where they can rule as they
wish and let Muslims have one fourth of India where they are
in majority. Let us both be free.”
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On the eve
of Independence Quaid-i-Azam said: “If the Congress leadership
lives in a dreamland and if they make attempts to cheat the
Musalamaans and if these attempts have been frustrated, I am
proud that it has been so. As long as the Congress lives in
this dreamland, it would not make any progress in freedom’s
battle.”
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Quaid-i-Azam described Pandit Jawahar Lal Nehru as “the
impetuous Pandit who never unlearns or learns anything and
never grows old”. He summed up his observations “Pandit Nehru
is nothing but Peter
Pan.”
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Quaid-i-Azam advised the nationalist Muslims in the
following terms: “If the nationalist Muslims are honest
Muslims, their place is not under the shelter of the enemy of
the Muslim League. Let them join the national organization of
Muslims and guide it. Let us not commit fratricide. If we find
our brothers fighing honestly, then the Muslim League will be
the first to correct itself. Therefore, convert us from
within, if you
can.”
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In 1946,
Mr. M.A.H. Isphani was the Muslim League’s candidate for
elections. The opposing candidate agreed to withdraw provided
the security of Rs. 250 deposited by him was paid to him.
Isphani wanted to accept the offer and pay the amount of Rs.
250, but Quaid-i-Azam did not like this and said that the
offer should be rejected as it amounted to bribery. He said
“Go and tell him that Isphani will fight him to the last,
irrespective of whether he succeeds or fails.”
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$In his
speech at the Muslim League Council meeting held in July 1946,
Quaid-i-Azam Explained how the Cabinet Mission had been
intellectually paralysed, and how their report to the
parliament was not even honest to themselves, and was devoid
not only of political ethics, but every manner of principle
and morality. Then Quaid-i-Azam quoted Firdausi:
“If you
seek peace, we do not want war;
But if you want war, we
will accept it
unhesitatingly.”
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At a
meeting of the Muslim league Council. Sir Firoz Khan Noon
spoke in English. Most of the participants wanted him to speak
in Urdu. Thereupon Mr. Noon said “Quaid-iAzam also speaks in
English; why do you deny me this privilege”. Thereupon
Quaid-i-Azam said “Sir Feroz Khan Noon has chosen to take
shelter behind me. Let me declare in unequivocal terms that in
Pakistan Urdu will be the state language.”
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The
Congress claimed that it represented the whole of India, and
that it was the trustee for the people of India. While
addressing the Muslim League Council meeting in July 1946
Quaid-i-Azam said: “We have enough experience of one trustee
that has been here for 150 years (namely the British). We do
not want another trustee. We have now grown up. The only
trustee of the Muslims is the Muslim nation.”
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In August
1947 when Pakistan was established and Quaid-i-Azam became the
Governor General, he ceased to be the president of the Muslim
League. He held that he did not believe in combining
government authority with
party.
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When the
congress joined the Interim government in 1946, Mr. Nehru
insisted that it should be referred to as the cabinet.
Quaid-i-Azam held that it was merely the Viceroy’s Executive
Council. When Quaid-i-Azam’s attention was drawn to the fact
that the Viceroy himself had called it a cabinet. Quaid-i-Azam
remarked: “Yes, Pandit Nehru was very keen on this word
“cabinet’. And the Viceroy saw no real objection if it pleased
Pandit Nehru. Little things please little minds, and you
cannot turn a donkey into an elephant by calling it an
elephant.”
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In 1946
when there were disturbances in the country Quaid-i-Azam, and
Nehru issued an appeal for peace. The Sikhs were in a defiant
mood, and prepared for war. Some of Quaid’s followers advised
that the Muslims should also have a plan to encounter the
Sikhs. Quaid-i-Azam said “How can you expect me to approve
such a scheme. I am not a hypocrite. I have just signed the
peace appeal, and I expect the Muslims to observe the spirit
of the
appeal.”
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When in
1946, Sardar Patel said “the sword will be met by the sword”.
Quaid-i-Azam observed: “Words do not break bones. All I can
say is that he does not seem to realize that any one who
encourages this sort of thing is the greatest enemy of every
community.”
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A press
reporter asked Quaid-i-Azam, whether there would be a
government of the Mullas in Pakistan. Quaid-i-Azam smiled and
said “No, but what about the governement of the Pandits in
India?”
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Quaid-i-Azam held a press conference at which he
explained the Muslim League stand and quoted facts and figures
how the Congress had betrayed the trust of the Muslims. One of
the correspondents said “But at one time you were also in the
Congress.” Quaid-i-Azam said “My dear friend, at one time I
was in a primary school as
well.”
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Throughout
his life Quaid-i-Azam had light meals. Quaid-i-Azam would say
“People suffer because they eat
much.”
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In June
1947, Lord Mountbatten, the Viceroy of India announced the
partition plan. Lord Mountbatten insisted on the immediate
acceptance of the plan. Quaid-i-Azam said that he was not
competent to convey his acceptance on his own account, and
that he had to consult his working committee. The Viceroy said
that if such was his attitude the Congress would refuse
acceptance, and the Muslim League would lose its Pakistan.
Quaid-i-Azam shrugged his shoulders and said “What must be
must
be.”
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When in
June 1947 the establishement of the dominion of Pakistan was
decided, and Quaid-i-Azam was to be the head of the new State,
Mr. Ahmad Ali Jinnah, the younger brother of Quaid-i-Azam
wrote him a letter of congratulation in the course of which he
said: “You will recall that when you were young, one day you
came home excited and told father that some palmist had seen
your hand and held that it was the hand of an emperor and that
you would found a state. This prophecy has now been
fulfilled”.
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At a press
conference held at New Delhi on 4th July 1947, Quaid-i-Azam
answered certain questions which were put to him regarding the
nature of the state of Pakistan. He was asked whether Pakistan
would be a secular or theocratic state? He said, “You are
asking me a question that is absurd. I do not know what a
theoretic state means?” A correspondent suggested that a
theocratic state meant a state whereunder people of a
particular religion could be full citizens.
To this
Quaid-i-Azam replied:
“Then it seems to me that what I
have already said is like throwing water on duck’s back. When
you talk of democracy, I am afraid you have not studied Islam.
We learnt democracy thirteen centuries
ago.”
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Lord
Mountbatten visited Karachi for the purpose of the
inauguration of Pakistan. Lord Mountbatten stayed with
Quaid-i-Azam in the Government House, and as such both the
Union Jack and the Pakistan flag were hoisted side by side.
After attending the inaugural ceremony, Lord Mountbatten left
for Delhi. Some one suggested that as Lord Mountbatten had
left for Delhi, the Union Jack might be hauled down.
Quaid-i-Azam said: “The correct time for hauling down flags is
sunset; to do so before would be insult to the King, who has
just made me Governor General, and who has signed the message
that created
Pakistan.”
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When Lord
Mountbatten came to Karachi for the inaugural ceremony of
Pakistan he remarked that he hoped that with reference to
minorities, Pakistan would emulate the tolerance of Akbar.
Quaid-i-Azam said “why emulate Akbar? We will followi in the
footsteps of our Holy Prophet who thirteen hundred years ago,
not only by words, but by deeds treated the Jews and
christians with the utmost tolerance, regard and respect for
their faith and beliefs.”
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Immediately before the partition, Mr. R.G. Casey was
the Governor of Bengal. After independence Mr. Casey and his
wife dined with Quaid-i-Azam at the Government House, Karachi.
At the dinner Mrs. Casey decried the conduct of fanatics.
Quaid-i-Azam smiled and said. “Do not decry fanatics. If I had
not been a fanatic there would never have been
Pakistan.”
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Referring
to his own career Quaid-i-Azam said to Begum Shah Nawaz that
many times people had tried to divert him from the road that
he had chalked out for himself, but he had stuck to his guns
and consistently refused to turn his attention into other
channels, and in such refusal lay the secret of his success.
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On the
25th December 1947 a dinner was hosted in honour of
Quaid-i-Azam by Begum and Sheikh Ghulam Hussain Hidayatullah.
At the end of the function Begum Ghulam Hussain tied ‘Imam
Zamin’ on the arm of Quaid-i-Azam. Mr Altaf Hussain, Editor
‘The Dawn stood close to Quaid-i-Azam. Quaid-i-Azam was in a
humourous mood and turning to Mr. Altaf Hussain said “With the
Imam Zamin on my arm, I will be able to face the Dawn as
well.”
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When the
demand for Paksitan was raised most of the critics said that
Pakistan would not be economically viable. Quaid-i-Azam on his
arrival in Karachi as Governor-General found that there were
only twenty crore of rupees in the state treasury, and bill of
Rs. 32 crore were outstanding. They had to start from scratch.
In seven and a half months the position changed, and surplus
budget was presented to the Assembly. He said that those who
used to say that Pakistan could not be a viable state had
better take note of that.
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Quaid-i-Azam wanted the people to realize what
revolutionary change had taken place because of the
establishment of Pakistan. He exhorted the people “Keep your
heads up as citizens of a free and independent sovereign
state. Praise your Government when it deserves; criticize your
Government fearlessly when it is wrong, but the criticism
should not be destructive; it should be honest and
constructive.”
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Quaid-iAzam as the first patron-in-chief of the
Pakistan Olympic Association gave the following message to the
youth: “Build up physical strength not for aggression, not for
militarism, but for becoming fighting fit, all your life and
all the time in every walk of life of your nation wherever you
be and always to be a force for peace, international amity and
good will. Remember to win is nothing, it is the effort and
the spirit behind the effort that
counts.”
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Quaid-i-Azam in his inaugural address on the opening of
the State Bank of Pakistan said:
“The economic system
of the West has created almost insoluble problems for humanity
and to many of us it appears that only a miracle can save it
from disaster that is now facing the world. It has failed to
do justice between man and man, and to eradicate fricition
from the international field. On the contrary, it was largely
responsible for the two world wars in the last half century.
The westerrn world inspite of its advantages of mechanization
and industrial efficiency is today in a worse mess than ever
before in history. The adoption of western economic theory and
practice will not help us in achieving our goal of creating a
happy and contented people. We must work our destiny in our
own way and present to the world an economic system based on
true Islamic concepts of equality of man and social justice.
We will thereby be fulfilling our mission as Muslims and
giving to humanity the message of peace which alone can save
it and secure the welfare, happiness and prosperity of
mankind.”
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Quaid-i-Azam spent the last days of his life at Ziarat.
He had a vision that Ziarat could be developed into a
beautiful hill station, with luxurious hotels, fine bungalows,
parks, gardens and other amenities. Turning to one of his
Secretaries he said “I see dreams like that, and sometimes my
dreams are realised. Pakistan was also a dream sometime and
that dream has been fulfilled. Similarly I Hope my dream about
Ziarat would also be fulfilled
sometime.”
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Mr. M.A.H.
Isphani has narrated that he met Quaid-i-Azam in July 1948
when he lay seriously ill at Ziarat. Mr. Isphani pleaded with
Quaid-i-Azam that he should take complete rest, for his life
was most precious. Quaid-i-Azam smiled and said: “My boy,
there was a time when soon after partition and until early
1948 when even I worried whether Pakistan would survive the
many unexpected and terrible shocks which India had
administered soon after we parted company with her. but we
pulled through and nothing will ever worry us so much again. I
have no fear now. Men may come and men may go, but Pakistan is
truly and firmly established and will go on, with Allah’s
grace for
ever.”
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Col. Ilahi
Baksh has stated that at 10:10 P.M. on the 11th September 1948
he gave an injection to Quaid-i-Azam. Quaid-i-Azam opened his
eyes. Col. Ilahi Baksh said to Quaid-i-Azam “Sir, we have
given you injection. You will Inshallah live.” Quaid-i-Azam
turned his head and said “No. Not now”. At 10:25 P.M., hardly
fifteen minutes later Quaid-i-Azam was no more. Dr. Riaz Ali
shah has stated that the last words that Quaid-i-Azam uttered
were “Allah,
Pakistan.”
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In January
1959 at a meeting held in the memory of Quaid-i-Azam in
London, Sir Olaf Caroe, at one time Governor of N.W.F.P.
summed up the character and historic role of the Quaid-i-Azam
in the following terms: “Jinnah was much more than a
politician. Perhaps that is why politicians do not all speak
well of him. In Muslim terms he was almost a Mujaddid, one of
those performers sent once in a century, as the pious believe,
to reinterpret the faith and guide the believer on the true
path. That outwardly he looked a little like an Englishman may
be to us here not a derogation but a challenge. The chief
impression that remains is one of integrity and singleness of
purpose. An undoubted outward pride of demeanour was in
reality the expression of a sort of inner uprightness that
would not suffer the second-rate or compromise with subtlety
or devious tactics in any shape or form. It was the
undeviating pursuit of what was to him the right and not
merely the political end that led to Jinnah’s remarkable
success.”
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