essay on quaid e azam struggle for pakistan

Essay On Quaid-e-Azam 200 & 500 Words For Students

200 words essay on quaid e azam, introduction.

Quaid-e-Azam Muhammad Ali Jinnah, the esteemed founder of Pakistan, was a charismatic leader whose pivotal role in the creation of an independent nation for Muslims in the Indian subcontinent remains indelible. His exceptional qualities and unwavering determination continue to inspire individuals to this day. This essay sheds light on the unique and captivating attributes of Quaid-e-Azam that made him an iconic figure in Pakistan’s history.

Visionary Leadership

Quaid-e-Azam’s visionary leadership served as a beacon of hope for millions. With resolute conviction, he envisioned a separate homeland where Muslims could live with dignity and freedom. His farsightedness, coupled with his ability to articulate the aspirations of the people, inspired a sense of unity and purpose among his followers.

Unyielding Determination

Quaid-e-Azam’s determination knew no bounds. Despite facing formidable challenges, he remained steadfast in his pursuit of a separate nation. His resolute stance during negotiations with the British and his unwavering commitment to the cause of independence were instrumental in realizing the dream of Pakistan.

Charismatic Persona

Quaid-e-Azam possessed a magnetic personality that captivated the masses. His eloquence, grace, and dignified demeanor left an indelible impression on all who encountered him. His ability to connect with people from all walks of life made him an influential leader and an inspiration for generations to come.

Defender of Rights

Quaid-e-Azam was a staunch advocate for the rights of all individuals. He firmly believed in upholding justice, equality, and freedom for every citizen. His tireless efforts to protect the rights of minorities and marginalized communities showcased his unwavering commitment to building a just and inclusive society.

Quaid-e-Azam’s visionary leadership, indomitable spirit, and commitment to justice continue to inspire and guide Pakistan toward a brighter future. His legacy remains a testament to his remarkable character and enduring impact.

500 Words Essay On Quaid E Azam

Introduction:.

Quaid-e-Azam, Muhammad Ali Jinnah, stands as the eminent founding father of Pakistan. His influential role in the creation of Pakistan and his exceptional leadership during the independence movement has shaped the destiny of the nation. This essay delves into the remarkable life and achievements of Quaid-e-Azam, presenting a captivating account of his invaluable contributions to the birth of Pakistan.

Early Life and Education

Born into a privileged family on December 25, 1876, Quaid-e-Azam hailed from Karachi, which was then part of British India. His family background instilled in him a sense of dignity and honor. With a strong educational foundation, he pursued his studies in Karachi and later moved to England to refine his legal education at Lincoln’s Inn. Quaid-e-Azam’s unwavering dedication and commitment to his work as a lawyer earned him immense respect among his peers.

Political Career

Quaid-e-Azam’s journey in politics commenced with his early association with the Indian National Congress, where he sought to advocate for the rights of all Indians. However, growing disillusionment with Congress’s inability to protect the interests of Muslims led Quaid-e-Azam to part ways and spearhead the All India Muslim League. Under his astute leadership, he aimed to unite the fragmented Muslim population and secure their rightful place in the Indian subcontinent.

Demand for Pakistan

Quaid-e-Azam’s historic Fourteen Points and the Lahore Resolution are emblematic of his resolute determination to establish an independent Muslim state. He envisaged a land where Muslims could thrive and flourish without fear of marginalization. His unwavering commitment and persuasive negotiations with the British and Congress paved the way for the creation of Pakistan on August 14, 1947.

Leadership during the Independence Movement

As the leader of the Muslim League, Quaid-e-Azam emerged as a skilled diplomat and negotiator during the tumultuous partition process. Despite facing numerous challenges, he navigated the delicate political landscape with remarkable resilience, ensuring the rights and protection of minority communities. His indomitable spirit and steadfast leadership provided the strength needed to overcome the trials of independence.

Vision for Pakistan

Quaid-e-Azam’s vision for Pakistan was rooted in democratic values, inclusivity, and social justice. He championed the cause of religious freedom and emphasized the importance of equality among all citizens. Through his impassioned speeches and addresses, he outlined his vision for a modern, progressive, and prosperous Pakistan, where every individual had the opportunity to succeed.

Quaid-e-Azam’s enduring legacy remains etched in the fabric of Pakistan’s history. His contributions to nation-building, such as the drafting of the country’s constitution, continue to shape the nation’s trajectory. As Pakistan’s first Governor-General, he nurtured unity and stability during the early years, setting a precedent for future leaders.

In conclusion, Quaid-e-Azam Muhammad Ali Jinnah’s exceptional leadership and visionary guidance played a pivotal role in the creation of Pakistan. His unwavering commitment to the rights of Muslims and his relentless pursuit of a separate homeland have left an indelible mark on the nation. Today, Pakistan stands as a testament to Quaid-e-Azam’s principles, serving as a source of inspiration for generations to come. As we remember his illustrious legacy, we must strive to uphold the values of unity, equality, and progress that he ardently advocated.

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Quaid’s Vision for Pakistan’s Economy: An Unrealised Dream

Professor abid shirwani.

The nation is grateful to the Almighty that Pakistan is entering its 75th year of existence after completing its 74 years. The Pakistan Movement gathered momentum after 1940. By 1940, the Quaid was already leading the struggle for the creation of Pakistan with countless sacrifices. Our Hindu antagonists were sarcastic about Pakistan by pointing out that the geographical area earmarked for the new Muslim nation would be extremely backward. They claimed that soon Pakistan will become economically unviable and will fall back into India’s lap. The Quaid’s response to this was: “It is my conviction that Pakistan would never be a bankrupt country; it would rather become very strong.” A resounding retort to this Hindu criticism came though the editorial of PAISA Akhbar of 26 April 1948, about a year after the creation of Pakistan: It reported that the exports from Pakistan during 10 August 1947 to 30 December 1947 were Rs22 crore while imports were Rs9 crore. Therefore, the balance of payment was in favour of Pakistan to the tune of Rs13 crore. The editorial further added that these figures demonstrate how bright Pakistan’s future was contrary to the false speculations of its enemies.

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As a true and visionary leader of an independent Muslim State in south Asia, the character of Quaid-e-Azam Muhammad Ali Jinnah is highly exemplary for historians, industrialists, and researchers. Quaid wanted not only an independent state but also a progressive and welfare state for its people which could protect and ensure economic and social benefits for its citizens. During Pakistan movement, Quaid emphasised on the members of Muslim League that the economic prosperity and social security of Muslims should be their priority and they need to work hard to achieve these goals.

The Pakistan movement not only envisioned freedom from the colonial yoke but also a thriving industrial, commercial, educationally advanced and economically just and equal society that was free from the oppressive Hindu domination. Jinnah was well aware of the reality that the partitioned zones that became Pakistan were economically weak and lacked industrial opportunities because rulers of British India converted industrial zones into agricultural zones for political objectives. So, Muhammad Ali Jinnah motivated the Muslim businessmen to initiate industry, business and trade. In 1941 during a speech in Lahore with Punjab Muslim Students Foundation, he said that three elements are very important for nation building, namely, Education, Economy and Defence. July 1943, in Balochistan during a speech in Muslim League Conference, he emphasised that the survival of a nation is based on a strong economy. If people do not have sufficient economic resources, they could lose the war of their own survival. At the peak of Pakistan movement, All India Muslim League passed a resolution by which Jinnah was empowered to form a committee to prepare a five year comprehensive economic and social plan in different zones of Pakistan. Resultantly, Jinnah formed a 23-member planning committee in August 1944 under the chairmanship of Nawab Ali Nawaz while Professor A B Haleem was appointed the secretary of committee. This planning committee prepared an economic report and presented to Jinnah in 1945. The report was detailed and also covered the significance of education in the journey toward economic prosperity. Jinnah favoured this report fully and in Gujrat January 14, 1945 during Muslim Education Conference, he proposed to the participants that education is also the most important factor for attaining the goals of economic prosperity and social security. According to historians, Jinnah was striving since 1943 to establish a federation of Muslim Chamber of Commerce which came into being in 1944.

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Similarly, the formation and appointment of Planning Committee in 1944 was not the first such effort. Since 1936, Jinnah was working for the Muslims’ rights. Under his leadership, Muslim League members emphasised on a comprehensive development plan for Muslim communities of India. This idea was discussed in Lucknow, 1937 in a meeting of All India Muslim League.

Jinnah said “we have resources and required brain power for a comprehensive strategy to establish a functional system but only need for a proper mobilisation and direction. After that speech, 15 committees were formed which covering all social and economic aspects of life. These were:

1. Agriculture, forest, wildlife protection and soil analysis

2. Livestock and farming

3. Fisheries

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4. Irrigation

5. Transportation and logistics

6. Village and cottage industry

7. Fuel and electricity

8. Mining and metal

9. Chemical industry

10. Manufacturing and engineering

11. Transport industry

12. Finance

13. Public health

14. Housing

15. Trade and commerce

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Five focal persons were nominated who were responsible to monitor and provide guidance to these committees and to prepare a strategic draft to overcome financial crisis in the country.

Muhammad Ali Jinnah advised Isfahani Family to buy Mughal lines Shipping Company because at that time it was great investment opportunity and could be a commercial channel for Muslim trade. Similarly, Jinnah encouraged the banking sector and by understanding the future importance of banking, he encouraged to establish branches of Muslim Commercial Bank, Muslim Bank Singapore and Habib Bank Aasaam and Bhopal. Under his guidance, Muhammadi Steamship Company was also established by the investment of 50 million rupees. In 1947, when sub-continent was in political crisis under partition movements, he purchased the share of Orient Airways by 25,000 rupees equity before partition. In September 1947, Jinnah hired a renowned British financial consultant Archibald Rowlands who was the finance member of the Viceroy’s Council. Rowlands conducted a detailed survey on international financial payments system and future economic challenges. Under his survey report, some key issues related to agriculture income, property tax and feudalism were proposed. These could not be addressed due to influential feudal persons of that time. Before his death and on the occasion of first Independence Day celebrations of Pakistan, Muhammad Ali Jinnah in his address to the nation, said: “Allah Almighty gave you a very blessed area with unlimited natural resources. He gave you a very strong foundation. Now, it’s up to you to construct it as soon as possible. So go ahead and do work hard.”

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The Author is a renowned educationist and philanthropist, currently leading University of Management & Technology, one of the best university of W category in Pakistan as Director General and Co-Founder.

The Quaid-e-Azam was not a professional economist but from his vision and actions, one can clearly see how well aware he was about the basic concepts of economic development and social justice. He presented a true picture of a society in which collective benefits of the community took precedence over individual incentives.

Economic relations were for the benefit of the people and the masses and not for a few privileged persons.

Here some questions can be raised as to why Quaid’s dream about social welfare through economic reforms could not be realised although it was initiated in 1947? Pakistan started with a successful performance in economic fields but could not become prosperous and a welfare state. The answer is that after the death of Quaid-e-Azam, the country was taken over by those group of people who did not have interest in people’s welfare and economic objectives of Pakistan though they were aware of the roots of the two nation ideology.

Quaid-e-Azam was the soul of Pakistan movement and his economic vision was futuristic. The economic sustainability after partition was really a challenge and the issues related to unjust distribution of political and social resources, boundaries and heritages aftermath of the red cliff’s award, which made it impossible for an infant country to grow. The report of planning committee which was covering the all aspects of economy and challenges in first five years became very useful tool in that crisis and government and derived some basic principles from that report and provided a right direction to overcome the crisis and leads toward a better economy. One can safely say that that report was a life changer and our today’s think tanks can also take guidance from that document which was developed under a vision of the Quaid and turn his dream into reality.

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Essay on Quaid-e-Azam Muhammad Ali Jinnah with Quotes and Outlines

December 19, 2023

Kainat Shakeel

Quaid-e-Azam Muhammad Ali Jinnah, the founder of Pakistan, was a visionary leader who devoted his life to the cause of Pakistan. Born on December 25, 1876, in Karachi, Jinnah was a counsel, politician, and leader of the All-India Muslim League from 1913 until the establishment of Pakistan in 1947.

Early Life and Struggles:

Quaid-e-Azam was born into a Khoja family of Hindu parents who had converted to Islam and followed the Shia faith. He entered his early education at home before attending Sindh Madrasa Academy in Karachi. In 1893, he moved to England to pursue a law degree at the University of London. While in England, Jinnah was told by nationalist politicians and originally aimed to become” a Muslim Gokhale,” fastening on Muslim interests within the environment of Indian nationalism still, by the morning of the 20th century, the growing conviction among Muslims demanded the preservation of separate Muslim interests, leading to the founding of the All-India Muslim League in 1906.

Achievements and Leadership:

In 1913, Jinnah became the leader of the All-India Muslim League, a position he held until the establishment of Pakistan in 1947. He played a pivotal part in the non-cooperation movement of 1920, which aimed to gain Indian independence through violent means. In 1924, he was tagged to the Viceroy’s Executive Council, making him the first Muslim member of the British Indian government. Despite his benefactions, Jinnah abnegated in 1925 due to dissensions with Mahatma Gandhi over the nature of the non-cooperation movement. Jinnah’s leadership and determination were necessary in the passage and perpetration of the Pakistan Resolution in 1940, which demanded the creation of separate Muslim and Hindu countries. In August 1947, Pakistan came into being, and Jinnah became its first governor-general.

Personal Traits and Vision for Pakistan:

Quaid-e-Azam was known for his strong personality, seductiveness, and leadership chops. He was a professed lecturer and pen, able to rally people around his vision for Pakistan. Jinnah envisaged a Pakistan where all citizens, regardless of their faith, race, or gender, would be equal and have the occasion to prosper. He believed in the significance of education, profitable tone-reliance, and social justice for the development of the country.

Quotes from Quaid-e-Azam:

Then are some memorable quotations from Quaid-e-Azam;

“Pakistan isn’t a piece of land for us. It’s a living, breathing reality that we’ve to nurture and develop. It’s a commodity that belongs to all of us, and all of us must put in our sweats, our smarts, and our hearts to make it a success.”
“We’ve to make a new Pakistan, where the weak will get justice and the strong won’t exploit the weak.”
“I wish to make it clear that the people of Pakistan, the Muslims and non-Muslims, will have to live together. There will be no question of equivalency because we’re all equal. There will be no question of maturity or nonage because we’re all equal. There will be no question of a separate motherland for Muslims or non-Muslims because we’re all Pakistanis.”
“May you be firm and bent in your faith. Don’t allow anyone to make you diverge from your path.”

Quaid-e-Azam Muhammad Ali Jinnah’s fidelity and leadership played a pivotal part in the establishment of Pakistan and the shaping of its identity. His vision for a just, equal, and prosperous country remains the foundation of Pakistan’s bourses and progress. In his memory, we must continue to work towards realizing his dream of a united, inclusive, and thriving Pakistan.

Kainat Shakeel is a versatile Content Writer Head and Digital Marketer with a keen understanding of tech news, digital market trends, fashion, technology, laws, and regulations. As a storyteller in the digital realm, she weaves narratives that bridge the gap between technology and human experiences. With a passion for staying at the forefront of industry trends, her blog is a curated space where the worlds of fashion, tech, and legal landscapes converge.

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Creation of Pakistan is, doubtless, a miracle. Despite the lapse of over 70 years, India still has to reconcile with Pakistan as a reality. When Jinnah left India on August 7, 1947, Vallabhai Patel said, ‘The poison had been removed from the body of India’. But the Quaid said, ‘The past has been buried and let us start afresh as two independent sovereign States’. The 1916 Lucknow Pact was acknowledged as a pillar of Hindu-Muslim friendship. However, Motilal Nehru, at the behest of the fanatic Hindus, shattered the spirit of peaceful coexistence by formulating his Nehru Report (1928). His son Jawaharlal, outwardly liberal, regarded the creation of Pakistan as a blunder. His rancour against Pakistan reached a crescendo in his remark ‘I shall not have that carbuncle on my back’ (D. H. Bhutani, The Future of Pakistan , page 14).. Jaswant Singh, in his book, Jinnah: India, Partition, and Independence reveal that Jinnah shelved the idea of independent Pakistan by putting his signature to the Cabinet Mission’s recommendations. This Mission envisaged keeping India undivided for ten years. The constituent assemblies were to consider the question of division after 10 years. When Congress refused to accept the recommendations of the Cabinet Mission, the British government decided to divide India.

Quaid’s dream of a peaceful Sub-Continent and Indo-Pak joint defence

Akbar Ahmed, in his paper Why Jinnah matters(`Maleeha Lodhi (ed.), Pakistan Beyond the Crisis State , Chapter 2, pages 21-34) says, ‘Just before his own death, Jinnah proposed a joint defence pact with India as the Cold War started to shape the world and the two power blocs began to form. Jinnah was still thinking as a South Asian nationalist. Since he had won the rights and security of his community through the creation of Pakistan, he thought the problem of national defence was over….Had Jinnah’s vision prevailed_ and found an echo in India it would have seen a very different South Asia. There would have been two stable nations India and Pakistan, both supplementing and supporting each other. Indeed Jinnah’s idea of a joint defence system against the outside world would have ensured that there would have been no crippling defence expenditures. There would have been no reason to join one or other camp of the Cold War. There would have been open borders, free trade and regular visiting between the two countries’.

The Quaid keenly desired that the subcontinent and all of South Asia should remain aloof from the rivalry. Therefore, he proposed a joint defence pact with India. Had India accepted his idea, the two countries would not have been at daggers drawn after independence.

Before his final flight (Aug 7, 1947) from Delhi to Pakistan, he sent a message to the Indian government, “the past must be buried and let us start as two independent sovereign states of Hindustan and Pakistan, I wish Hindustan prosperity and peace.” Vallabhbhai Patel replied from Delhi “the poison has been removed from the body of India. As for the Muslims, they have their roots, their sacred places and their centres here. I do not know what they can possibly do in Pakistan. It will not be long before they return to us.”

Nehru’s followers continued their anti-Pakistan tirade in the post-Partition period. Fanatic Hindus in Indian National Congress thought that Pakistan would, at best, be a still-born baby. But, Pakistan was able to survive all hurdles. It proved its viability despite severe politico-economic jolts. A few words about the Quaid’s vision are in order.

The Quaid’s vision

A democracy, not a theocracy

Doubtless, the Quaid visualised Pakistan to be a democracy, not a theocracy. In a broadcast addressed to the people of the USA (February 1948), he said, ‘In any case Pakistan is not going to be a theocratic State to be ruled by priests [mullahs] with a divine mission. We have many non-Muslims, Hindus, Christians, and Parsees– but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizen and will play their rightful part in the affairs of Pakistan’

Plain Mr. Jinnah, not Maulana Jinnah

When an over-ebullient admirer addressed him as `Maulana Jinnah’, he snubbed him. Jinnah retorted, ‘I am not a Maulana, just plain Mr. Jinnah’. About minorities, the Quaid often reminded Muslim zealots ‘Our own history and our and our Prophet (PBUH) have given the clearest proof that non-Muslims have been treated not only justly and fairly but generously.

Protector General of minorities

He added, ‘I am going to constitute myself the Protector-general of the Hindu minority in Pakistan’. Till his last breath, the Quaid remained an ardent supporter of rights of minorities as equal citizens of Pakistan. Our official dignitaries shun rituals and customs of minorities. But, the Quaid participated in Christmas celebrations in December 1947 as a guest of the Christian community. He declared: ‘I am going to constitute myself the Protector General of Hindu minority in Pakistan’.

One member of his post-Partition cabinet was a Hindu. A Jewish scholar, Mohammad Asad, who embraced Islam, held important positions in the post-Partition period in Pakistan.

The following extracts from the Quaid’s speeches and statements as Governor General of Pakistan epitomise his vision: “You are free; you are free to go to your temples, you are free to go to your mosques, or to any other place of worship in this state of Pakistan…you may belong to any religion, caste or creed that has nothing to do with the business of the State…We are starting in the days when there is no discrimination, no distinction between one community and another, no discrimination between one caste or creed or another. We are starting with this fundamental principle that we are all citizens and equal citizens of the one State”.

The Quaid visualised 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”. A. K. Brohi, in his The Fundamental Law of Pakistan , argues that Pakistan is an Islamic state, but not a theocracy. Jinnah’s address to the Constituent Assembly on August 11, 1947, also, epitomises his vision.

He hoped India and Pakistan would live in peace after Partition. In his Will and Testament

He bequeathed a part of his fortune to educational institutions in Aligarh, Bombay and Delhi. He never changed his will as he hoped to visit India again.

Lord Ismay, Chief of Staff to the Viceroy, recorded an interview with the Quaid. Excerpt: ‘Mr. Jinnah said with the greatest earnestness that once Partition has been decided upon, everyone would know exactly all troubles would cease, and they would live happily ever after where they were’.

Concluding remarks

Stanley Wolpert paid tributes to the Quaid in following words, “Few individual significantly alter the course of history. Few still modify the map of the world. Hardly anyone could be credited with creating a nation State. Muhammad All Jinnah did all three”. Pakistan overcame insurmountable problems of influx of 1947 refugees, skimpy finances and myriad other problems to emerge as a viable entity. We welcomed refugees, while India is all set to drive out 4.7 million refugees from its eastern state of Assam.

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Quaid-e-Azam Essay

Muhammad Ali Jinnah, known as Quaid-e-Azam, is a prominent figure in the history of Pakistan. Born on December 25, 1876 in Karachi, he played a key role in nation building. In this “ Quaid-e-Azam Essay” we explore the life of Quaid-e-Azam and his impact in simple language.

Table of Contents

Early Life and Education

Quaid-e-Azam went to school in Karachi and later studied in London. He became a lawyer, someone who helps people understand and follow the law. He had no idea that his path was meant for something extraordinary.

Quaid-e-Azam Essay: Starting in Politics

Quaid-e-Azam started his journey in politics by joining the All India Muslim League in 1906. He wanted to ensure that the rights of Muslims in British India were protected. Over time, he became a strong voice for Muslims and worked tirelessly for their welfare.

Dreaming of a Separate Nation

One of the great things that Quaid-i-Azam dreamed of was a country where Muslims could live freely and practice their religion without any problems. He called this country Pakistan. The idea was that Muslims and Hindus, two different religious groups, could have their own separate countries and live in peace. The friendship /relationship between Quaid-e-Azam Muhammad Ali Jinnah and Allama Iqbal was an important alliance that significantly shaped the history of Pakistan.

The Long Struggle and the Birth of Pakistan

The journey to create Pakistan was not easy. Quaid-i-Azam faced many challenges and had to work hard to convince people about the need for a separate nation. Finally on 14 August 1947, Pakistan became an independent country. It was a joyous day, marking the end of British rule and the beginning of a new chapter for millions.

Leading During Difficult Times

It was a difficult time when Pakistan was formed. There were many people coming and going in the new country. Quaid-e-Azam demonstrated strong leadership and tried to ensure that everyone, irrespective of their religion, felt safe and secure. He wanted Pakistan to be a place where people from different backgrounds could live in peace.

A Leader Loved by All

Quaid-e-Azam was not only a leader. He was also a person who was liked by everyone. He was known for his honesty, simplicity and kindness. People respected him not just because he was a leader but because of the person he was.

Leaving a Lasting Legacy

Although Quaid-i-Azam died soon after the creation of Pakistan, his legacy lives on. His vision for a united, progressive and tolerant Pakistan is something we still talk about today. His principles of unity, faith and discipline guide our nation.

Quaid-e-Azam Essay is a story life of Quaid-i-Azam is a story of dedication, struggle and victory. He showed us that with determination and unity we can overcome any challenge. His vision for a peaceful and inclusive Pakistan continues to inspire generations. Quaid-e-Azam will always be remembered as the great leader who gave us the gift of freedom.

Essay on Quaid e Azam “Unveiling the Legacy in 600 Words”

Introduction.

Quaid-e-Azam Muhammad Ali Jinnah, revered as the “Father of the Nation,” stands as a prominent figure in the history of Pakistan. His life, marked by leadership, vision, and statesmanship, played an important role in the creation of the independent state of Pakistan in 1947. This essay on Quaid e Azam delves into the introductory aspects of Quaid-e-Azam’s life, tracing his early years, education, entry into politics, and the enduring impact he left on the emerging nation.

Quaid-e-Azam was born on December 25, 1876, in Karachi, then part of British India. His early life was characterized by academic brilliance and a thirst for knowledge. Growing up in a well-off family, he laid the foundations for a remarkable journey that would shape the destiny of millions.

Jinnah’s quest for knowledge led him to pursue law in London, England. His educational journey in a foreign land not only polished his legal insight but also exposed him to diverse ideas and cultures, shaping the worldview that would later define his leadership.

Entry into Politics

Quaid-e-Azam’s entry into politics marked a significant turning point in his life. Initially joining the Indian National Congress, he soon realized the need for a platform that championed the rights of Muslims, leading him to become a prominent figure in the All-India Muslim League.

Essay on Quaid e Azam: Two-Nation Theory

At the heart of Jinnah’s political ideology lay the Two-Nation Theory, which asserted that Hindus and Muslims were distinct nations with different religious, social, and cultural foundations. This theory became the foundation stone of the demand for a separate homeland for Muslims.

Leadership and Advocacy

Quaid-e-Azam’s leadership and advocacy for Muslim rights were instrumental in the negotiations with the British and leaders of the Indian National Congress, ultimately leading to the creation of Pakistan on August 14, 1947. His statesmanship during the challenging period of partition showcased his ability to navigate complex circumstances.

Legacy and Impact

Quaid-e-Azam’s legacy extends beyond the political realm. His founding principles of democracy, inclusivity, and religious freedom continue to shape Pakistan’s identity. His contributions to education, including the establishment of institutions like Quaid-e-Azam University, highlight his commitment to knowledge and enlightenment.

In conclusion, Quaid-e-Azam Muhammad Ali Jinnah’s introduction sets the stage for a deeper exploration of his life and contributions. His journey from a brilliant student to a visionary leader reflects a commitment to justice, freedom, and the principles that define the nation he helped create.

Why is Quaid-e-Azam considered the “Father of the Nation”?

Quaid-e-Azam’s leadership and role in the creation of Pakistan earned him the title, symbolizing his pivotal role in the nation’s foundation.

What is the Two-Nation Theory, and why is it significant?

The Two-Nation Theory asserted that Hindus and Muslims were distinct nations, forming the basis for the demand for a separate Muslim state. It is significant as it influenced the creation of Pakistan.

How did Quaid-e-Azam contribute to education in Pakistan?

Quaid-e-Azam’s commitment to education is evident in the establishment of institutions like Quaid-e-Azam University, reflecting his belief in the importance of knowledge.

What challenges did Quaid-e-Azam face during the partition, and how did he handle them?

The partition was marked by communal tensions and mass migrations. Quaid-e-Azam’s statesmanship and diplomatic skills played a crucial role in ensuring a relatively smooth transition for the newly formed nation.

What are the enduring principles that Quaid-e-Azam left for Pakistan?

Quaid-e-Azam ‘s principles of democracy, inclusivity, and religious freedom continue to shape Pakistan’s identity, emphasizing the values that form the nation’s foundation.

Quaid-e-azam's Influence on Global Muslim Politics and Identity

Categories: Muslim Quaid E Azam

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The emergence of a global leader, inspiration for muslim political movements, role in the formation of the oic, legacy and challenges.

Advocacy for Muslim rights: Jinnah's early political career was dedicated to championing the rights of Muslims in British India. His commitment to ensuring their political representation and safeguarding their cultural and religious identity resonated with Muslims worldwide.
Articulation of the Two-Nation Theory: Jinnah's articulation of the Two-Nation Theory, which emphasized the distinctiveness of Hindus and Muslims as separate nations, had profound implications beyond India's borders. It provided a basis for the demand for Pakistan and influenced Muslim political thought globally.
Leadership of the All-India Muslim League: As the leader of the All-India Muslim League, Jinnah played a pivotal role in shaping the organization into a platform for Muslims to voice their concerns and aspirations. This leadership position elevated his profile on the international stage.
Malcolm X and the Nation of Islam: Malcolm X, an influential leader in the American civil rights movement , drew inspiration from Jinnah's struggle for the rights of Muslims. He saw parallels between the African American struggle for civil rights and the demand for a separate Muslim state in India.
Muhammad Ali Jinnah and African Liberation Movements: African leaders such as Kwame Nkrumah and Jomo Kenyatta admired Jinnah's leadership and vision. They saw in him a model for their own struggles against colonialism and for self-determination.
The Palestinian Liberation Movement: The Palestinian Liberation Organization (PLO) and its leaders, including Yasser Arafat, saw Jinnah's success in achieving Pakistan as a source of hope and inspiration for their own aspirations for statehood and self-determination.
Advocacy for Muslim solidarity: Jinnah's vision for Pakistan emphasized the importance of Muslim unity and solidarity. He believed that Muslims should stand together to protect their rights and interests. This vision resonated with leaders of Muslim-majority countries who sought a platform for collective action.
Leadership in the early Muslim conferences: Jinnah's leadership in the early Muslim conferences, such as the Delhi Muslim Conference in 1947 and the Karachi Session of the All-India Muslim League in 1948, set the stage for discussions on Muslim unity and cooperation at the international level.
Influence on the formation of the OIC: Jinnah's advocacy for Muslim solidarity and his vision for Pakistan played a role in shaping the ideals of the OIC. The organization was officially established in 1969, and Pakistan was one of its founding members.
Debates over the nature of Pakistan: Jinnah's vision for Pakistan is a subject of ongoing debate, both within Pakistan and among Muslim communities worldwide. Some view Pakistan as a secular state, while others emphasize its Islamic character, reflecting broader discussions on the role of religion in governance.
Challenges of Muslim unity: Despite Jinnah's advocacy for Muslim solidarity, divisions among Muslim-majority countries persist. Challenges related to political, sectarian, and regional differences continue to hinder efforts at cooperation and unity.
Contemporary relevance: In a rapidly changing global landscape, the relevance of Jinnah's vision and principles for Muslim communities and political movements is a subject of ongoing reflection. Leaders and scholars grapple with how to adapt his ideas to address contemporary challenges.

Works Cited

Wolpert, Stanley. “Jinnah of Pakistan.” Oxford University Press, 2005.
Ahmed, Akbar S. “Jinnah, Pakistan and Islamic Identity: The Search for Saladin.” Routledge, 1997.
Jalal, Ayesha. “The Sole Spokesman: Jinnah, the Muslim League, and the Demand for Pakistan.” Cambridge University Press, 1994.
Gilmartin, David. “Muslim League Women and the Pakistan Movement in Punjab.” Modern Asian Studies, vol. 30, no. 3, 1996, pp. 677-706.
Khan, Yasmin. “The Great Partition: The Making of India and Pakistan.” Yale University Press, 2007.

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QUAID-E-AZAM MUHAMMAD ALI JINNAH

Father of the Nation Quaid-i-Azam Muhammad Ali Jinnah's achievement as the founder of Pakistan, dominates everything else he did in his long and crowded public life spanning some 42 years. Yet, by any standard, his was an eventful life, his personality multidimensional and his achievements in other fields were many, if not equally great. Indeed, several were the roles he had played with distinction: at one time or another, he was one of the greatest legal luminaries India had produced during the first half of the century, an `ambassador of Hindu-Muslim unity, a great constitutionalist, a distinguished parliamentarian, a top-notch politician, an indefatigable freedom-fighter, a dynamic Muslim leader, a political strategist and, above all one of the great nation-builders of modern times. What, however, makes him so remarkable is the fact that while similar other leaders assumed the leadership of traditionally well-defined nations and espoused their cause, or led them to freedom, he created a nation out of an inchoate and down-trodden minority and established a cultural and national home for it. And all that within a decade. For over three decades before the successful culmination in 1947, of the Muslim struggle for freedom in the South-Asian subcontinent, Jinnah had provided political leadership to the Indian Muslims: initially as one of the leaders, but later, since 1947, as the only prominent leader- the Quaid-i-Azam . For over thirty years, he had guided their affairs; he had given expression, coherence and direction to their legitimate aspirations and cherished dreams; he had formulated these into concrete demands; and, above all, he had striven all the while to get them conceded by both the ruling British and the numerous Hindus the dominant segment of India's population. And for over thirty years he had fought, relentlessly and inexorably, for the inherent rights of the Muslims for an honorable existence in the subcontinent. Indeed, his life story constitutes, as it were, the story of the rebirth of the Muslims of the subcontinent and their spectacular rise to nationhood, phoenixlike . phoenixlike .

Political Career

Three years later, in January 1910, Jinnah was elected to the newly-constituted Imperial Legislative Council. All through his parliamentary career, which spanned some four decades, he was probably the most powerful voice in the cause of Indian freedom and Indian rights. Jinnah, who was also the first Indian to pilot a private member's Bill through the Council, soon became a leader of a group inside the legislature. Mr. Montagu (1879-1924), Secretary of State for India, at the close of the First World War, considered Jinnah "perfect mannered, impressive-looking, armed to the teeth with dialectics..." Jinnah , he felt, "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."

For about three decades since his entry into politics in 1906, Jinnah passionately believed in and assiduously worked for Hindu-Muslim unity. Gokhale , the foremost Hindu leader before Gandhi, had once said of 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: And, to be sure, he did become the architect of Hindu-Muslim Unity: he was responsible for the Congress-League Pact of 1916, known popularly as Luck now Pact- the only pact ever signed between the two political organizations, the Congress and the All-India Muslim League, representing, as they did, the two major communities in the subcontinent.

The Congress-League scheme embodied in this pact was to become the basis for the Montagu-Chemlsford Reforms, also known as the Act of 1919. In retrospect, the Luckhnow Pact represented a milestone in the evolution of Indian politics. For one thing, it conceded Muslims the right to separate electorate, reservation of seats in the legislatures and weightage in representation both at the Centre and the minority provinces. Thus, their retention was ensured in the next phase of reforms. For another, it represented a tacit recognition of the All-India Muslim League as the representative organization of the Muslims, thus strengthening the trend towards Muslim individuality in Indian politics. And to Jinnah goes the credit for all this. Thus, by 1917, Jinnah came to be recognized among both Hindus and Muslims as one of India's most outstanding political leaders. Not only was he prominent in the Congress and the Imperial Legislative Council, he was also the President of the All-India Muslim League and that of the Bombay Branch of the Home Rule League. More importantly, because of his key-role in the Congress-League entente at L uckhnow , he was hailed as the ambassador, of Hindu-Muslim unity.

Constitutional Struggle

In subsequent years, however, he felt dismayed at the injection of violence into politics. Since Jinnah stood for "ordered progress", moderation, gradualism and constitutionalism, he felt that political violence was not the pathway to national liberation but, the dark alley to disaster and destruction.

In the ever-growing frustration among the masses caused by colonial rule, there was ample cause for extremism. But, Gandhi's doctrine of non-cooperation, Jinnah felt, even as Rabindranath Tagore(1861-1941) did also feel, was at best one of negation and despair: it might lead to the building up of resentment, but nothing constructive. Hence, he opposed tooth and nail the tactics adopted by Gandhi to exploit the Khilafat and wrongful tactics in the Punjab in the early twenties. On the eve of its adoption of the Gandhian programmed, Jinnah warned the Nagpur Congress Session (1920): "you are making a declaration (of Swaraj within a year) and committing the Indian National Congress to a programme, which you will not be able to carry out". He felt that there was no short-cut to independence and that any extra-constitutional methods could only lead to political violence, lawlessness and chaos, without bringing India nearer to the threshold of freedom.

The future course of events was not only to confirm Jinnah's worst fears, but also to prove him right. Although Jinnah left the Congress soon thereafter, he continued his efforts towards bringing about a Hindu-Muslim entente, which he rightly considered "the most vital condition of Swaraj". However, because of the deep distrust between the two communities as evidenced by the country-wide communal riots, and because the Hindus failed to meet the genuine demands of the Muslims, his efforts came to naught. One such effort was the formulation of the Delhi Muslim Proposals in March, 1927. In order to bridge Hindu-Muslim differences on the constitutional plan, these proposals even waived the Muslim right to separate electorate, the most basic Muslim demand since 1906, which though recognized by the Congress in the Luckhnow Pact, had again become a source of friction between the two communities. surprisingly though, the Nehru Report (1928), which represented the Congress-sponsored proposals for the future constitution of India, negated the minimum Muslim demands embodied in the Delhi Muslim Proposals.

In vain Jinnah argued at the National Convention of Congress in 1928 that "What we want is that Hindus and Mussalmans should march together until our objective is achieved...These two communities have got to be reconciled and united and made to feel that their interests are common". The Convention's blank refusal to accept Muslim demands represented the most devastating setback to Jinnah's life-long efforts to bring about Hindu-Muslim unity, it meant "the last straw" for the Muslims, and "the parting of the ways" for him, as he confessed to a Parsee friend at that time. Jinnah's disillusionment at the course of politics in the subcontinent prompted him to migrate and settle down in London in the early thirties. He was, however, to return to India in 1934, at the pleadings of his co-religionists, and assume their leadership. But, the Muslims presented a sad spectacle at that time. They were a mass of disgruntled and demoralized men and women, politically disorganized and destitute of a clear-cut political programme.

Muslim League Reorganized

Thus, the task that awaited Jinnah was anything but easy. The Muslim League was dormant: even its provincial organizations were, for the most part, ineffective and only nominally under the control of the central organization. Nor did the central body have any coherent policy of its own till the Bombay session (1936), which Jinnah organized. To make matters worse, the provincial scene presented a sort of a jigsaw puzzle: in the Punjab, Bengal, Sindh, the North West Frontier, Assam, Bihar and the United Provinces, various Muslim leaders had set up their own provincial parties to serve their personal ends. Extremely frustrating as the situation was, the only consolation Jinnah had at this juncture was in Allama Iqbal (1877-1938), the poet-philosopher, who stood steadfast by him and helped to chart the course of Indian politics from behind the scene.

Undismayed by this bleak situation, Jinnah devoted himself to the sole purpose of organizing the Muslims on one platform. He embarked upon country-wide tours. He pleaded with provincial Muslim leaders to sink their differences and make common cause with the League. He exhorted the Muslim masses to organize themselves and join the League. He gave coherence and direction to Muslim sentiments on the Government of India Act, 1935. He advocated that the Federal Scheme should be scrapped as it was subversive of India's cherished goal of complete responsible Government, while the provincial scheme, which conceded provincial autonomy for the first time, should be worked for what it was worth, despite its certain objectionable features. He also formulated a viable League manifesto for the election scheduled for early 1937. He was, it seemed, struggling against time to make Muslim India a power to be reckoned with.

Despite all the manifold odds stacked against it, the Muslim League won some 108 (about 23 per cent) seats out of a total of 485 Muslim seats in the various legislatures. Though not very impressive in itself, the League's partial success assumed added significance in view of the fact that the League won the largest number of Muslim seats and that it was the only all-India party of the Muslims in the country. Thus, the elections represented the first milestone on the long road to putting Muslim India on the map of the subcontinent. Congress in power with the year 1937 opened the most momentous decade in modern Indian history. In that year came into force the provincial part of the Government of India Act, 1935, granting autonomy to Indians for the first time, in the provinces.

The Congress, having become the dominant party in Indian politics, came to power in seven provinces exclusively, spurning the League's offer of cooperation, turning its back finally on the coalition idea and excluding Muslims as a political entity from the portals of power. In that year, also, the Muslim League, under Jinnah's dynamic leadership, was reorganized de novo, transformed into a mass organization, and made the spokesman of Indian Muslims as never before. Above all, in that momentous year were initiated certain trends in Indian politics, the crystallization of which in subsequent years made the partition of the subcontinent inevitable. The practical manifestation of the policy of the Congress which took office in July, 1937, in seven out of eleven provinces, convinced Muslims that, in the Congress scheme of things, they could live only on sufferance of Hindus and as "second class" citizens. The Congress provincial governments, it may be remembered, had embarked upon a policy and launched a programme in which Muslims felt that their religion, language and culture were not safe. This blatantly aggressive Congress policy was seized upon by Jinnah to awaken the Muslims to a new consciousness, organize them on all-India platform, and make them a power to be reckoned with. He also gave coherence, direction and articulation to their innermost, yet vague, urges and aspirations. Above all, he filled them with his indomitable will, his own unflinching faith in their destiny.

The New Awakening

As a result of Jinnah's ceaseless efforts, the Muslims awakened from what Professor Baker calls (their) "unreflective silence" (in which they had so complacently basked for long decades), and to "the spiritual essence of nationality" that had existed among them for a pretty long time. Roused by the impact of successive Congress hammerings, the Muslims, as Ambedkar (principal author of independent India's Constitution) says, "searched their social consciousness in a desperate attempt to find coherent and meaningful articulation to their cherished yearnings. To their great relief, they discovered that their sentiments of nationality had flamed into nationalism". In addition, not only had they developed" the will to live as a "nation", had also endowed them with a territory which they could occupy and make a State as well as a cultural home for the newly discovered nation. These two pre-requisites provided the Muslims with the intellectual justification for claiming a distinct nationalism (apart from Indian or Hindu nationalism) for themselves. So that when, after their long pause, the Muslims gave expression to their innermost yearnings, these turned out to be in favour of a separate Muslim nationhood and of a separate Muslim state.

Demand for Pakistan

"We are a nation", they claimed in the ever eloquent words of the Quaid-i-Azam- "We are a nation with our own distinctive culture and civilization, language and literature, art and architecture, names and nomenclature, sense of values and proportion, legal laws and moral code, customs and calendar, history and tradition, aptitudes and ambitions; in short, we have our own distinctive outlook on life and of life. By all canons of international law, we are a nation". The formulation of the Muslim demand for Pakistan in 1940 had a tremendous impact on the nature and course of Indian politics. On the one hand, it shattered for ever the Hindu dreams of a pseudo-Indian, in fact, Hindu empire on British exit from India: on the other, it heralded an era of Islamic renaissance and creativity in which the Indian Muslims were to be active participants. The Hindu reaction was quick, bitter, and malicious.

Equally hostile were the British to the Muslim demand, their hostility having stemmed from their belief that the unity of India was their main achievement and their foremost contribution. The irony was that both the Hindus and the British had not anticipated the astonishingly tremendous response that the Pakistan demand had elicited from the Muslim masses. Above all, they failed to realize how a hundred million people had suddenly become supremely conscious of their distinct nationhood and their high destiny. In channeling the course of Muslim politics towards Pakistan, no less than in directing it towards its consummation in the establishment of Pakistan in 1947, none played a more decisive role than did Quaid-i-Azam Muhammad Ali Jinnah. It was his powerful advocacy of the case of Pakistan and his remarkable strategy in the delicate negotiations that followed the formulation of the Pakistan demand, particularly in the post-war period, that made Pakistan inevitable.

Cripps Scheme

While the British reaction to the Pakistan demand came in the form of the Cripps offer of April, 1942, which conceded the principle of self-determination to provinces on a territorial basis, the Rajaji Formula (called after the eminent Congress leader C.Rajagopalacharia, which became the basis of prolonged Jinnah-Gandhi talks in September, 1944), represented the Congress alternative to Pakistan. The Cripps offer was rejected because it did not concede the Muslim demand the whole way, while the Rajaji Formula was found unacceptable since it offered a "moth-eaten, mutilated" Pakistan and the too appended with a plethora of pre-conditions which made its emergence in any shape remote, if not altogether impossible. Cabinet Mission, the most delicate as well as the most tortuous negotiations, however, took place during 1946-47, after the elections which showed that the country was sharply and somewhat evenly divided between two parties- the Congress and the League- and that the central issue in Indian politics was Pakistan.

These negotiations began with the arrival, in March 1946, of a three-member British Cabinet Mission. The crucial task with which the Cabinet Mission was entrusted was that of devising in consultation with the various political parties, constitution-making machinery, and of setting up a popular interim government. But, because the Congress-League gulf could not be bridged, despite the Mission's (and the Viceroy's) prolonged efforts, the Mission had to make its own proposals in May, 1946. Known as the Cabinet Mission Plan, these proposals stipulated a limited centre, supreme only in foreign affairs, defense and communications and three autonomous groups of provinces. Two of these groups were to have Muslim majorities in the north-west and the north-east of the subcontinent, while the third one, comprising the Indian mainland, was to have a Hindu majority. A consummate statesman that he was, Jinnah saw his chance. He interpreted the clauses relating to a limited centre and the grouping as "the foundation of Pakistan", and induced the Muslim League Council to accept the Plan in June 1946; and this he did much against the calculations of the Congress and to its utter dismay.

Tragically though, the League's acceptance was put down to its supposed weakness and the Congress put up a posture of defiance, designed to swamp the League into submitting to its dictates and its interpretations of the plan. Faced thus, what alternative had Jinnah and the League but to rescind their earlier acceptance, reiterate and reaffirm their original stance, and decide to launch direct action (if need be) to wrest Pakistan. The way Jinnah maneuvered to turn the tide of events at a time when all seemed lost indicated, above all, his masterly grasp of the situation and his adeptness at making strategic and tactical moves.

Partition Plan

Partition Plan By the close of 1946, the communal riots had flared up to murderous heights, engulfing almost the entire subcontinent. The two peoples, it seemed, were engaged in a fight to the finish. The time for a peaceful transfer of power was fast running out. Realizing the gravity of the situation. His Majesty's Government sent down to India a new Viceroy- Lord Mountbatten. His protracted negotiations with the various political leaders resulted in 3 June (1947) Plan by which the British decided to partition the subcontinent, and hand over power to two successor States on 15 August, 1947. The plan was duly accepted by the three Indian parties to the dispute- the Congress the League and the Akali Dal (representing the Sikhs).

Leader of a Free Nation

In recognition of his singular contribution, Quaid-i-Azam Muhammad Ali Jinnah was nominated by the Muslim League as the Governor-General of Pakistan, while the Congress appointed Mountbatten as India's first Governor-General. Pakistan, it has been truly said, was born in virtual chaos. Indeed, few nations in the world have started on their career with less resources and in more treacherous circumstances. The new nation did not inherit a central government, a capital, an administrative core, or an organized defence force. The Punjab holocaust had left vast areas in a shambles with communications disrupted. This, alongwith the en masse migration of the Hindu and Sikh business and managerial classes, left the economy almost shattered.

The treasury was empty, India having denied Pakistan the major share of its cash balances. On top of all this, the still unorganized nation was called upon to feed some eight million refugees who had fled the insecurities and barbarities of the north Indian plains that long, hot summer. If all this was symptomatic of Pakistan's administrative and economic weakness, the Indian annexation, through military action in November 1947, of Junagadh (which had originally acceded to Pakistan) and the Kashmir war over the State's accession (October 1947-December 1948) exposed her military weakness. In the circumstances, therefore, it was nothing short of a miracle that Pakistan survived at all. That it survived and forged ahead was mainly due to one man-Muhammad Ali Jinnah. The nation desperately needed a charismatic leader at that critical juncture in the nation's history, and he fulfilled that need profoundly. After all, he was more than a mere Governor-General: he was the Quaid-i-Azam who had brought the State into being.

In the ultimate analysis, his very presence at the helm of affairs was responsible for enabling the newly born nation to overcome the terrible crisis on the morrow of its cataclysmic birth. He mustered up the immense prestige and the unquestioning loyalty he commanded among the people to energize them, to raise their morale, to raise the profound feelings of patriotism that the freedom had generated, along constructive channels. Though tired and in poor health, Jinnah yet carried the heaviest part of the burden in that first crucial year. He laid down the policies of the new state, called attention to the immediate problems confronting the nation and told the members of the Constituent Assembly, the civil servants and the Armed Forces what to do and what the nation expected of them. He saw to it that law and order was maintained at all costs, despite the provocation that the large-scale riots in north India had provided. He moved from Karachi to Lahore for a while and supervised the immediate refugee problem in the Punjab. In a time of fierce excitement, he remained sober, cool and steady. He advised his excited audience in Lahore to concentrate on helping the refugees, to avoid retaliation, exercise restraint and protect the minorities. He assured the minorities of a fair deal, assuaged their inured sentiments, and gave them hope and comfort. He toured the various provinces, attended to their particular problems and instilled in the people a sense of belonging. He reversed the British policy in the North-West Frontier and ordered the withdrawal of the troops from the tribal territory of Waziristan, thereby making the Pathans feel themselves an integral part of Pakistan's body-politics. He created a new Ministry of States and Frontier Regions, and assumed responsibility for ushering in a new era in Balochistan. He settled the controversial question of the states of Karachi, secured the accession of States, especially of Kalat which seemed problematical and carried on negotiations with Lord Mountbatten for the settlement of the Kashmir Issue.

The Quaid's last Message

It was, therefore, with a sense of supreme satisfaction at the fulfillment of his mission that Jinnah told the nation in his last message on 14 August, 1948: "The foundations of your State have been laid and it is now for you to build and build as quickly and as well as you can". In accomplishing the task he had taken upon himself on the morrow of Pakistan's birth, Jinnah had worked himself to death, but he had, to quote Richard Symons, "contributed more than any other man to Pakistan's survival". He died on 11 September, 1948.

A man such as Jinnah, who had fought for the inherent rights of his people all through his life and who had taken up the somewhat unconventional and the largely misinterpreted cause of Pakistan, was bound to generate violent opposition and excite implacable hostility and was likely to be largely misunderstood. But what is most remarkable about Jinnah is that he was the recipient of some of the greatest tributes paid to any one in modern times, some of them even from those who held a diametrically opposed viewpoint.

The Aga Khan considered him "the greatest man he ever met", Beverley Nichols, the author of `Verdict on India', called him "the most important man in Asia", and Dr. Kailashnath Katju, the West Bengal Governor in 1948, thought of him as "an outstanding figure of this century not only in India, but in the whole world". While Abdul Rahman Azzam Pasha, Secretary General of the Arab League, called him "one of the greatest leaders in the Muslim world", the Grand Mufti of Palestine considered his death as a "great loss" to the entire world of Islam. It was, however, given to Surat Chandra Bose, leader of the Forward Bloc wing of the Indian National Congress, to sum up succinctly his personal and political achievements. "Mr Jinnah" he said on his death in 1948, "was great as a lawyer, once great as a Congressman, great as a leader of Muslims, great as a world politician and diplomat, and greatest of all as a man of action. By Mr. Jinnah's passing away, the world has lost one of the greatest statesmen and Pakistan its life-giver, philosopher and guide". Such was Quaid-i-Azam Muhammad Ali Jinnah, the man and his mission, such the range of his accomplishments and achievements.

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Role of Quaid-e-Azam in freedom struggle of Pakistan Assignment 1 Quaid-e-Azam Political Movement: Background

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Historically, ulama played a key role in the politics of subcontinent. The contribution AIJUI is a settle fact. Its role increased with the passage of time and when they took an active part in the Pakistan movement. They worked with the Muslim league. During the 1945-46 elections they convinced the Muslim of subcontinent to vote for Muslim league and Pakistan. In the referendum of NWFP and Selhet they also convinced the people to give their option in the favor of Pakistan. Keeping in view its contribution in the freedom struggle, the paper is an attempt to highlight their contribution for the cause of Pakistan.

Rizwan Ullah Kokab , Dr. Mahboob Hussain , Scholar Pakistan

This paper offers a study of the impact of leadership of Quaid-i-Azam Muhammad Ali Jinnah on the Bengali Separatist Movement in its preliminary stage during the first year of the life of Pakistan when Quaid-i-Azam served as its first governor general. It would be examined whether the lingual, constitutional, economic and governmental issues, which later became a source of discontent that caused the Bengali Separatist Movement grow, were addressed by the Quaid-i-Azam Jinnah in a proper way and he did not found those mistakes which his successors in the leadership of Pakistan committed. It would also be observed that visionary leader of Quaid-i-Azam's rank could understand the danger to the integrity of Pakistan posed by the feelings of provincialism, communism and Hindu influence in the eastern wing of Pakistan that was remote from its western part through a distance of one thousand miles. The paper will also provide a critical analysis of the steps of Quaid-i-Azam which he took for the purpose of the solidarity of newly born state of Pakistan but which steps were allegedly used as a negative propaganda against the founder of Pakistan in order to give air to the ideas of separatism in the Bengalis. In this context the Quaid's decision for the selection of Karachi as the capital of Pakistan and his use of powers as the governor general of Pakistan would be analyzed. Quaid-i-Azam Muhammad Ali Jinnah is undoubtedly, one of the greatest politicians in the istoryh of the world. Undaunted by the huge odds presented by his political adversaries, he achieved such success that few politicians can boast of. (Siddiqui, 2009, xix) Hodson (1969, 37-38) credits him with the whole process of the partition of India and the creation of Pakistan by observing: " 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. " Pethick-Lawrance, who as Secretary of State for India had turned down the demand for Pakistan, acknowledged: 'He had, of course, immense powers of intellect and also of persuasive eloquence which he used with such effect that the idea [of Pakistan], which was at firs as idea only, became in the end a reality.' (Burke, 2009, l xiii) As a politician he attained world stature and won a permanent place in history. He did not only win independence from colonial rule for an existing country, but performed the extraordinary feat of bringing an altogether new independent country into existence against seemingly impossible odds. (Burke, 2009, xix) It was the dangerous situation at the time of emergence of Pakistan that Nehru told General Sir Frank

Tarique R. Jamali

Religious Extremism and the Transformation of Social Fabric of Pakistani Society: A Case study of Policies of Zia’s Regime, Analysis of its Causes and Impact

Muhammad Mustafa Raza

The contradictions of great historical figures sometimes seem very disturbing, for example the personality of Maulana Abul Kalam Azad. On one hand, he is respected in religious circles as a learned scholar, who was well versed in Islamic theology. But on the other hand, in the political, social and collective spheres, he had a heavy commitment to Indian National Congress and its politics so much so that he was ready to go to any extent for this and proved it by his words and actions. Maulana Azad was deeply committed to secularism at the educational, socio-political level. This paper seeks to analyze the thought of Maulana Abul Kalam Azad and his differences with the founder of Pakistan, Quaid-e-Azam Muhamamd Ali Jinnah, on various issues. The main topic of discussion is his political thought, which is both liked and disliked by Muslims of the subcontinent. In India, he became the first Education Minister and respected as a freedom fighter and in Pakistan he is disliked by Muslims, who thinks he misguided a large section of Indian Muslims of the Pakistan movement and separate nationalism based on religious identity.

Best Essay on Quaid e Azam

The great leader and founder of Pakistan. His real name is Mohammad Ali Jinnah but widely known as Quaid-e-Azam or Baba-e-Qoum which means the father of the nation. Quaid-e-Azam was born on the 25th of December in Karachi, in 1876. Quaid-e-Azam was a successful lawyer as well as a politician. Quaid-e-Azam’s father’s name was Jinnah Poonja and his mother’s name was Mithibai. Quaid-e-Azam belonged to a rich merchant family.

Quaid-e-Azam received his early education from Sindh Madrasa-ul-Islam and a Christian missionary school. He was sent to England at the mere age of 16 for higher education and later got admission to Lincoln’s Inn Law school to study Law. He returned home after studying abroad, then took over managing his family business.

A few years later, Quaid-e-Azam opened his law firm and became a successful lawyer and by 1900, he was appointed as a magistrate for the region’s presidency. During this time, Jinnah noticed that Hindus and Muslims were united against England, but the Hindu leaders had set their interests somewhere else. Soon after this Quaid-e-Azam left behind practicing law and went on to join political parties so he could take up leadership positions among organizations that planned to form Pakistan’s identity. He started his political career with Indian National Congress in 1906, then after a time span of 7 years, Jinnah joined the Muslim League.

Quaid-e-Azam was a man with great qualities and leadership. He was a human rights activist who constantly fought for the rights of Muslims and dedicated his whole life to the liberation of Pakistan. He tirelessly worked for the Muslims struggling in India and presented their concerns in the 14 points which were rejected by Congress. He endured many hardships for the formation of Pakistan and the rights of Muslims, but he did not give up. However, his efforts did not go unrewarded.

Quaid-e-Azam was a man of his word and one of the greatest spokesmen. Mahatma Gandhi called Quaid-e-Azam “an impossible man” due to his determinacy over his principles. Jinnah always stood like a rock in front of his enemies and never backed down. In 1933, Jinnah became the leader of the Muslim League. In 1940, the Pakistan resolution was drafted by The Muslim League at Minar-e-Pakistan.

After the Pakistan Resolution was passed, Quaid-e-Azam worked tirelessly day and night and did not care about his health at all, slowly his health started deteriorating but he never stopped working. It was due to Quaid-e-Azam’s tireless efforts that Pakistan came into being on the 1947, 14th of August. Quaid-e-Azam passed away on the 11th of September in 1948.

Some of the most famous quotes by Quaid e Azam are:

1. “Think a hundred times before you take a decision, but once that decision is taken, stand by it as one man.”

2. “Expect the best, prepare for the worst.”

3. “With faith, discipline, and selfless devotion to duty, there is nothing worthwhile that you cannot achieve.”

4. “I do not believe in taking the right decision, I take a decision and make it right.”

5. “Failure is a word unknown to me.”

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Quaid E Azam Role in the making of Pakistan

April 1, 2023

Quaid E Azam Role in the making of Pakistan

Quaid-e-Azam Mohammad Ali Jinnah played a pivotal role in the making of Pakistan. As a visionary leader Jinnah envisioned a separate homeland for the Muslims of India where they could live in peace and freedom. He was a skilled negotiator and worked tirelessly to secure the rights of the Muslims of India.

Jinnah’s legal expertise was also instrumental in the making of Pakistan. He played a crucial role in drafting the Lahore Resolution of 1940 which called for the establishment of an independent Muslim state. Jinnah was the leader of the All India Muslim League and played a significant role in transforming the party into a powerful political force for the Muslims of India.

Jinnah’s demand for a separate Muslim state was based on the argument that Muslims in India were a separate nation with their own distinct culture history and identity. He was a staunch advocate of the demand for a separate Muslim state which later became Pakistan.

Jinnah’s speeches and communication skills were instrumental in mobilizing public support for the creation of Pakistan. He was a gifted orator who could inspire and motivate people with his words. Jinnah’s legacy continues to inspire generations of Pakistanis to work towards a better future for their country. He is remembered as the Father of the Nation and one of the greatest leaders in their country’s history.

After the creation of Pakistan Jinnah became its first Governor-General. He worked tirelessly to build the new nation and laid the foundation for a democratic and pluralistic society. Jinnah’s vision of Pakistan as a modern democratic and progressive nation remains a cornerstone of the country’s identity. He is a symbol o

Quaid-e-Azam Mohammad Ali Jinnah was a prominent political leader who played a pivotal role in the creation of Pakistan as an independent nation. Here are some outlines of his role in the making of Pakistan:

Founder of the Muslim League:

The demand for a separate muslim state:, the lahore resolution:, negotiations with the british:, first governor-general of pakistan:, constitutional expert:, negotiations with the congress party:, leader of the muslim community:, unity in diversity:.

Jinnah joined the All India Muslim League in 1913 and became its leader in 1916. He reorganized the party and made it a powerful political force for the Muslims of India.

Jinnah was a staunch advocate of the demand for a separate Muslim state which later became Pakistan. He argued that Muslims in India were a separate nation with their own distinct culture history and identity and could not live under Hindu-majority rule.

Jinnah played a significant role in the adoption of the Lahore Resolution in 1940 which called for the creation of an independent Muslim state in northwestern and eastern regions of India.

Jinnah negotiated with the British and other political leaders for the creation of Pakistan. He demanded that the Muslim-majority regions of India should be given the right to choose their destiny which led to the partition of India in 1947.

After the creation of Pakistan Jinnah became its first Governor-General. He worked tirelessly to build the new nation and laid the foundation for a democratic and pluralistic society.

Jinnah was a highly skilled lawyer and constitutional expert who played a key role in drafting the Government of India Act 1935 which established a federal system of government in India. He also drafted the Pakistan Resolution which called for the establishment of an independent Muslim state.

Jinnah held several rounds of negotiations with the Indian National Congress Party to find a solution to the communal tensions in India. However the talks failed leading Jinnah to demand the creation of a separate Muslim state.

Jinnah was widely regarded as the leader of the Muslim community in India. He worked tirelessly to promote the interests of Muslims and fought against discrimination and injustice.

Jinnah believed in the principle of unity in diversity and envisioned Pakistan as a pluralistic and inclusive nation where people of all religions and ethnicities could live together in harmony.

Jinnahs vision of Pakistan as a democratic and progressive nation remains a cornerstone of the countrys identity. His legacy continues to inspire generations of Pakistanis to work towards a better future for their country.

In 1913 Jinnah joined the All India Muslim League a political party that was founded to safeguard the rights of Indian Muslims. Jinnah’s legal expertise and political acumen soon made him one of the most prominent leaders of the Muslim League. In 1916 Jinnah negotiated the Lucknow Pact an agreement between the Muslim League and the Indian National Congress that gave Muslims greater representation in the government.

Jinnah’s demand for a separate Muslim state was based on the argument that Muslims in India were a separate nation with their own distinct culture history and identity. Jinnah believed that the Muslim community could not coexist peacefully with the Hindu majority in India and that a separate Muslim state was necessary to protect their rights and interests. In 1940 Jinnah played a crucial role in drafting the Lahore Resolution which called for the creation of an independent Muslim state.

Jinnah’s legal expertise was also instrumental in the making of Pakistan. He played a crucial role in negotiating the terms of the partition of India with the British government and other political leaders. The partition of India in 1947 resulted in the creation of Pakistan as a separate Muslim state.

Jinnah’s leadership and communication skills were also crucial in the making of Pakistan. He was a gifted orator who could inspire and motivate people with his words. Jinnah’s speeches and communication skills were instrumental in mobilizing public support for the creation of Pakistan. He was a symbol of hope and inspiration for the Muslim community in India who saw him as their champion and savior.

After the creation of Pakistan Jinnah became its first Governor-General. He worked tirelessly to build the new nation and laid the foundation for a democratic and pluralistic society. Jinnah believed that Pakistan should be a modern democratic and progressive nation that could serve as a model for other Muslim countries.

Jinnah’s legacy continues to inspire generations of Pakistanis to work towards a better future for their country. He is remembered as the Father of the Nation and one of the greatest leaders in their country’s history. Jinnah’s vision of Pakistan as a modern democratic and progressive nation remains a cornerstone of the country’s identity. He is a symbol of unity and national pride for the people of Pakistan who remember him as one of the greatest leaders in their country’s history.

In conclusion Quaid-e-Azam Mohammad Ali Jinnah’s role in the making of Pakistan was pivotal. He was a visionary leader a skilled negotiator a legal expert and a gifted orator who worked tirelessly to secure the rights of the Muslim community in India and create a separate homeland for them. Jinnah’s leadership and communication skills were instrumental in mobilizing public support for the creation of Pakistan. He remains a symbol of hope inspiration and unity for the people of Pakistan who remember him as one of the greatest leaders in their country’s history.

Irsa Jahanzaib

Hello and welcome to words! My name is Irsa Jahanzaib and I'm a writer based in Faisalabad. Writing has always been my passion, and I have been honing my craft for several years now.

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Essay On Our National hero

by Pakiology | Apr 21, 2024 | Essay , English | 0 comments

Pakistan has produced many national heroes who have contributed to the country in various ways. Among them, one of the most prominent figures is Quaid-e-Azam Muhammad Ali Jinnah . He is considered the founding father of Pakistan and played a pivotal role in the creation of the country.

Born on December 25, 1876, in Karachi, Jinnah was a brilliant student who graduated from the prestigious Sindh Madrasa-Tul-Islam and later studied law at Lincoln’s Inn in London. He started his political career as a member of the Indian National Congress but later joined the All India Muslim League due to his differences with the Congress on the issue of Muslim rights.

Jinnah was a strong advocate for the rights of Muslims in India and believed in the creation of a separate homeland for them. He tirelessly worked towards this goal and played a crucial role in the negotiations that led to the creation of Pakistan in 1947.

As the first Governor General of Pakistan, Jinnah laid the foundations of the country and worked towards its development. He emphasized the importance of unity and religious tolerance and laid the foundations for a democratic and progressive nation.

One of the most remarkable things about Jinnah was his leadership abilities and political acumen. He was a master strategist and negotiator, and his skills were instrumental in the creation of Pakistan.

He also faced many challenges and obstacles during his struggle for a separate homeland for Muslims. The British government, the Hindu leadership, and even some Muslim leaders opposed the idea of Pakistan. However, Jinnah remained determined and steadfast in his vision and ultimately succeeded in achieving his goal.

Jinnah was also a visionary leader who had a clear idea of the kind of country he wanted Pakistan to be. He believed in democracy, rule of law, and religious freedom, and worked towards building a modern and progressive nation. He is remembered for his famous speech to the Constituent Assembly of Pakistan on August 11, 1947, in which he outlined his vision for the country.

In addition to his political contributions, Jinnah was also a successful lawyer and businessman. He was a prominent figure in the Bombay Presidency, and his legal practice was highly successful. He was also a member of the Bombay Municipal Corporation and the founder of the Muslim League Bombay Presidency.

In short, Quaid-e-Azam Muhammad Ali Jinnah was a truly remarkable figure who dedicated his life to the cause of Muslim rights and the creation of Pakistan. His leadership, political acumen, and determination will always be remembered and celebrated.

Jinnah passed away on September 11, 1948, but his contributions to Pakistan will never be forgotten. He remains a national hero and an inspiration for future generations.

In conclusion, Quaid-e-Azam Muhammad Ali Jinnah is a national hero of Pakistan who played a crucial role in the creation of the country. His unwavering dedication to the cause of Muslim rights and his tireless efforts toward the creation of a separate homeland will always be remembered and celebrated.

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Home / Essay Samples / Law / Quaid E Azam / Quaid E Azam: Why He is a National Hero in Pakistan

Quaid E Azam: Why He is a National Hero in Pakistan

Category: Law
Topic: Quaid E Azam

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Quaid-e-Azam's Biography

Why people consider him as a hero.

Founder of Pakistan: Jinnah is widely regarded as the founder of Pakistan, as he led the movement for a separate Muslim state in India and negotiated with the British and other Indian leaders to secure its creation.
Vision and leadership: Jinnah was a visionary leader who had a clear vision of what he wanted to achieve for the Muslim community in India. He was a skilled negotiator and a persuasive speaker who was able to rally support for his cause.
Commitment to democracy and equality: Jinnah believed in democracy and equal rights for all citizens, regardless of their religion or ethnicity. He worked to establish a democratic government in Pakistan and promoted religious tolerance and harmony.
Legal and political expertise: Jinnah was a highly skilled lawyer and politician who used his legal and political expertise to advance the cause of the Muslim community in India. He was known for his sharp legal mind and his ability to navigate complex political situations.
Personal integrity: Jinnah was a man of personal integrity who was known for his honesty and integrity. He lived a simple life and was committed to serving his country and his people.

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