sign in sign up
<<
Home , Allahabad Address, Cripps Mission, Ghazanfar Ali Khan, Khilafat Movement, Mareez, Muhammad Ali Jinnah

Quaid-e-Azam Ali Jinnah

Life and Work

All rights reserved

Responsibility for the accuracy of facts and for the opinions expressed rests solely with the author.

Booklet Quaid-e-Azam : Life and Work

Under Supervision Shahid Rasheed

Published by Ranra (Light) Printing Press, Razmak, N.W.A

Printer Ranra (Light) Printing Press, Razmak, N.W.A

Recomposed by Zafar Iqbal (M.A in Pak-Studies)

Designing Zafar Iqbal (M.A in Pak-Studies)

First Edition Renewed- January, 2018

Price 100

Published by

Ranra (Light) Printing Press, Razmak, N.W.A

Email: [email protected]

Cell # 0306-8485581

i

Message from the Chairman

Nazaria-i- Trust is national academic-cum-research institution for promoting and projecting the ideology of Pakistan as enunciated by Quaid-e-Azam Muhammad Ali Jinnah and Allam . To fulfill this role, the Trust’s programmes aim at highlighting objectives for which Pakistan was establish, recalling sacrifices rendered for achieving it, and creating awareness among people, particularly young generations, about its ideological basis and its glorious Islamic cultural heritage. The Trust feels that its efforts can bear fruit if it succeeds in equipping the youth with authentic knowledge about the inspirational teachings and achievements of our Founding Fathers, Quaid-e-Azam Muhammad Ali Jinnah and Allama Muhammad Iqbal. With this aim in view, the Trust carries out multi- faceted activities, one of which is production of literature which not only disseminates knowledge about the great but also fills our hearts with feelings of pride on our successful struggle for the independence, makes us conscious of our vast national and human wealth, and unfolds our capabilities to face the future with confidence.

It must be admitted that although, after suffering huge losses of life and property, we ultimately succeeded in achieving Pakistan under the epoch-making leadership of Quaid-e-Azam Muhammad Ali Jinnah, we could not make it an ideal as visualized by Quaid-e- Azam and Allama Iqbal. After the death of the , his unfaithful successors deviated from his path and turned Pakistan into a playfield of civil and military dictators. The Quaid-e-Azam delivered us from the slavery of Britishers and but we have now fallen into the trap of another type of slavery. To free ourselves from its clutches and all other types of over lordships, we must seek guidance

ii

from the nation-building thoughts and actions of Quaid-e-Azam and Allama Iqbal who aspired to make Pakistan a truly modern Islamic welfare democratic state.

As pointed out before, our main focus is on younger generations who were in the forefront in the struggle for Pakistan and who can even today play a similar role in building up Pakistan into a modern democratic and welfare Islamic State. The students’ favourite slogan during Pakistan Movement was Pakistan ka matlab kiya: La Ilaha Illallah. Through this slogan the Muslim youth saw a dream of regaining our past glory and establishing our own free Muslim State in our homelands.

The Quaid-e-Azam was fully conscious of the mighty role which students played in the past and could play in the future. Addressing a deputation of students on 31 October 1947 he observed: “Pakistan is proud of its youth, particularly the students who have always been in the forefront in the hour of trial and need. You are the nation-builders of tomorrow and you must fully equip yourself with discipline, education, and training for the arduous task lying ahead of you. You should realize the magnitude of your responsibility and be ready to bear it,”

The truth is that we have long neglected the youth and our educational system does not inspire them to give their best in the building up of Pakistan economically, socially, politically and even educationally. Inspiration comes through ideological education, which in our case involves a study of two-nation theory derived from Islamic Ideology which motivated the great Pakistan Movement and on which is raised the edifice of our nationhood. It is this ideological education

iii

which the Trust seeks to impart to the Pakistani youth through its publications, including the present one. I hope, this literature will acquaint the Pakistani youth about the separation of and inspire them to rise above provincial, linguistic and sectarian rivalries and make them apostles of national unity and territorial integrity.

iv

Contents

Contents ...... v About the Book ...... 1 Birth ...... 2 Early Education ...... 2 Departure for ...... 2 Return to : Efforts to Earn a Living ...... 3 Marriage ...... 6 Muhammad Ali Jinnah starts his Political Career ...... 6 Attempt on his Life ...... 9 Significant Milestones in Quaid-e-Azam’s Political Life ...... 9 Member of Central Legislative Council ...... 10 Clash with the ...... 10 The Wakf Validating Bill ...... 11 Membership of ...... 11 Protest against Lord Wellingdon ...... 12 The Incident ...... 13 The and the Quaid-e-Azam ...... 14 Muhammad Ali Jinnah quits the Congress ...... 14 The Proposals ...... 15 ...... 16 Round Table Conference and the Quaid-e-Azam ...... 17 Withdrawal from Indian Politics...... 17 Reorganization of the Muslim League ...... 18 Congress Ministries ...... 19 Hailed as the “Quaid-e-Azam” ...... 20 The Decision to Observe Deliverance Day ...... 20 The Pakistan Resolution ...... 21 Quaid-e-Azam and Allama Muhammad Iqbal ...... 22 Cripps’ Mission ...... 23 Gandhi-Jinnah Talks ...... 25 ...... 26 Historic Elections...... 27

v

The Cabinet Mission ...... 28 Direct Action ...... 28 The Decisive Years (1946-47) ...... 29 Quaid-e-Azam and ...... 30 Pakistan Comes into Being...... 31 Quaid-e-Azam: Life at a glance ...... 33 Bibliography ...... 37

vi

About the Book

This booklet is an attempt to throw light on the life and works of the founder of Pakistan Quaid-e-Azam Muhammad Ali Jinnah. Its version appeared a few years back. It has now been beautifully translated into English for the benefit of those who are not familiar with the Urdu language.

This study covers almost every important detail about the Quaid’s life starting from his early education down to the period of his marriage and his visit to England for higher studies.

In addition to above, all important milestones of his political careen have been elaborated in a candid style. References such as his role in the Constitutional Assembly, joining the All-India Muslim League and differences with Congress, which cropped up at the passing of the controversial Nehru Report of 1928 also have been included. On this occasion he parted ways with the Congress and thereto played hectic role in the emancipation of the of the South Asian Sub-Continent for whom he carved a separate homeland in August 1947.

An effort has been made to cite all references wherever felt necessary thereby making the present study an authentic reading material for general readers especially the younger generation.

Quaid-e-Azam Muhammad Ali Jinnah

Birth Quaid-e-Azam Muhammad Ali Jinnah was born on , 1876 in an apartment of a three-storey house, on Newnham Road, . His father Jinnah Poonja was an enterprising businessman. His parents decided to call him Muhammad Ali. When he was about six years old, his father arranged to teach him at home. The Holy was also taught at home. When he was nine, he was enrolled in Class 4 in a Primary School in Karachi. Muhammad Ali was fond of cricket and riding from his very youth. His father had a number of fine horses in his stable.

Early Education In 1884 he was enrolled in the Madrassa-tul-, Karachi. It was around this time that he was also sent to his maternal uncle, Qasim Musa, in Bombay where he joined the Anjuman-e-Islam High School. After a stay of about six months in Bombay, he was called back to Karachi because his mother felt miserable without him. He rejoined Sind Madrassa-tul-Islam. He passed his exams held a few months later and was promoted to the next class. Muhammad Ali was among the top students from the very start. He would study by lamp light till late in the night while others slept. One night, when he was poring over his books as usual, his maternal aunt approached him and said: “If you keep on studying like this you will fall ill.” Muhammad Ali replied that if he did not work hard he would never be able to accomplish anything great.

Departure for England In 1893, Muhammad Ali left for England on the recommendation of his father’s friend. He joined Lincoln’s Inn to study law. He tells us that he joined Lincoln’s Inn because there, on the main entrance, the name of the Holy Prophet (PBUH) was included at the top of the list of the great lawgivers of the world.

He was married to Emi Bai, a distant relation, because his mother’s innermost wish was to see her son decked out as a groom before he left for foreign

2

shores. Not long after he left Karachi for England that his wife, Emi Bai, died. He had not yet recovered from this misfortune when he received another unbreakable shock about the death of his mother. He was overwhelmed with grief and kept sobbing for hours. Muhammad Ali was alone and far away from home with no one to console him. He loved his mother and was ever eager to do as much as he could for her. Destiny, however, did not allow him to fulfill his wish.

While in England, Muhammad Ali lived as a paying guest in Mr. Page- Drake’s house. He focused on his studies and completed his education in two years. He thus came to be the youngest of India at the age of nineteen. But according to the rules he had to complete the formalities of attending a prescribed number of dinners to obtain his cap and gown. He, therefore, had to wait here for some time.

His stay in England broadened his political outlook and experience. He got a chance to understand the terrible lot of the enslaved people of India. For the first time, he realized the nature of the difference that existed between the rulers and the ruled. He got his first taste of active politics when he threw himself heart and soul into the election campaign of . Naoroji won the election and became a member of the British Parliament. It was for the first time in the fifty- year British rule in India that an Indian had made his way to the British Parliament. Naoroji’s success had a powerful impact on his thinking and he decided that on return to India; he would launch a massive campaign for the cause of freedom and dignity of his people.1

Return to India: Efforts to Earn a Living When Muhammad Ali Jinnah reached home after completing his education, he discovered that his father’s business was in ruins and had run heavily into debt. Young Muhammad Ali vowed to work hard and not only get his father out of debt but also look after his young brothers and sisters. History bears witness that he fulfilled his pledge in fact, did much more.

After returning to India, Muhammad Ali Jinnah decided to try his luck in Bombay rather than in Karachi. When he arrived in Bombay towards the end of

1 Bolitho, H. (n.d.). Jinnah, Creator of Pakistan.

3

1896, he found the conditions discouraging. British and Parsi lawyers held sway over the law courts and a Muslim had little hope of advancement. Muhammad Ali, however, did not lose heart and got enrolled in . He trudged every morning from his room to the office and returned the same way in the evening without receiving any brief. He spent three long agonizing years in this way but refused to give in. His friend introduced him to John MacPherson, Bombay’s acting advocate-general. MacPherson was impressed with the young man and invited Muhammad Ali to work with him, extending to him the privilege of using his well-stocked library.

Muhammad Ali Jinnah drew full advantage from this facility, entering the library in the morning and remaining absorbed in studies till late in the evening. MacPherson soon discovered that this young barrister who utilized his library not only had charm and ability but was also a man of integrity and good temper. So he started passing on some cases to Muhammad Ali Jinnah and also appointed him a temporary presidency magistrate. How this came about is an interesting story. When the post of Bombay’s presidency magistrate fell vacant, Muhammad Ali decided to go for it. He went straight to Sir Charles Obivant, member-incharge of the judicial department and introduced himself. Sir Charles Obivant, who was well acquainted with MacPherson, asked Muhammad Ali to get a letter of introduction from him. This sounded strange to his ears, as he was a young man who relied sagely on his talent and ability and had never thought about a letter of recommendation. He got up and quietly left the place and did not speak to MacPherson on the subject. Meanwhile, MacPherson happened to meet Sir Charles Obivant and learnt the whole story. MacPherson was so impressed with this quality of Muhammad Ali Jinnah that he took personal interest in the matter and got him appointed against the post.

Muhammad Ali worked in this capacity for six months. Sir Charles Obivant was deeply impressed with his legal acumen and great self-confidence and offered him a permanent place on the bench. Muhammad Ali Jinnah declined. His nature was not cut out to brook departmental restraints. Moreover, he hoped to earn 1500 rupees—the amount offered as monthly salary—in a single day. He was now well set on the ladder of success and went on to make, as had predicted, more than 1500 rupees a day. Muhammad Ali Jinnah made rapid strides and wrote to his father to

4

come over to Bombay with the family. He was now financially better off. He earned for his family and bore the educational expenses of brothers and sisters. His younger sister, Fatima, remained with him till the very end. She completed her education under his direct guidance and care. No wonder she turned out to be a replica of her brother in character and conduct.

Muhammad Ali Jinnah had an attractive personality. He was tall and slim with a commanding disposition. His clothes were elegant and well-tailored. His tall and lean frame made dresses look good on him. He preferred clothes of lighter shades—cream, almond and grey. His glasses were also glossy and expensive. Of exemplary character, he was the very image of courage and confidence and knew how to achieve his ambition. In short, his personality was impressive in every respect.

He was soon gaining recognition as a rising Titan in the court circles of Bombay. His high principles and bold attitude were winning him acclaim and prominence. He, however, never lost his inmate fluency. He was full of sympathy for others and was never insensitive to their pain. It was agreed on all hands that Muhammad Ali Jinnah would reach new heights of eminence as a barrister in the days to come. One of his great qualities was that he was not a money-grabber and stood for his just dues and no more. But where his humanity was concerned, he would be a symbol of benevolence. One day a man who had won his case tried to give him some money as a gift but he turned down the offer with the remarks: “I have taken my due and have no right to take away a part of what is rightfully yours.”2

Muhammad Ali Jinnah stood for principles and convictions and disliked dishonesty and misconduct. He had great regard for human feelings and moral values. He was never unfair even to his bitterest foe. He welcomed everyone with a smile and was careful not to hurt his pride. He never compromised his dignity or self-respect, regardless of how wealthy or powerful the other person was.

Once during a cross-examination a British Judge angrily shouted at him. “Mr. Jinnah, you are not addressing a third class magistrate.” Muhammad Ali

2 Khawaja, R. H. (1986). Quaid-e-Azam Kay 72 Saal (Urdu). Karachi: Nafees Academy, P. 46.

5

Jinnah promptly retorted: “There is not a third class counsel before your Lordship.”3

Marriage Muhammad Ali Jinnah was leading a lovely life. He had married 25 years ago at the age of sixteen and the marriage had ended with the death of his wife. He had now entered his forty-second year. As he had been well looked after by his sister during his busy life, Muhammad Ali’s thoughts had never turned towards marriage. Thanks to Miss Rutten, the daughter of Sir Linshaw Petit, who, fascinated by Muhammad Ali Jinnah’s distinguished appearance, brilliant intellect and upright-character, decided to marry him. Miss Rutten, a Parsce, converted to Islam before her marriage and took the name of Maryam Jinnah.

The marriage was solemnized on April 19, 1918. Maryam Jinnah was a quick-witted and good-natured lady. She infused a new life in Muhammad Ali Jinnah’s domestic world. From 1918 to 1928, she was her husband’s constant companion. In the summer they would head for Kashmir or visit a hill resort in India or go to . In 1928 Maryam Jinnah fell seriously ill and her condition worsened. She could seldom sleep at night. Muhammad Ali Jinnah took care of her in every way and provided her the best medical treatment. But she was not fated to live. She died on February 20, 1929. It happened to be her birthday. It was one of the most sorrowful of days in Muhammad Ali Jinnah’s life. He was overwhelmed with grief. After her burial he stood sobbing for a long time near her grave. This was to be the first and last time that anyone would see Muhammad Ali Jinnah shed tears. This was the only time when he betrayed some shadow of human weakness.

Muhammad Ali Jinnah starts his Political Career Muhammad Ali Jinnah started his political life as the personal secretary of Dadabhai Naoroji. It did not take Naoroji long to discover that young Jinnah possessed insight, wisdom and qualities of leadership. When Naoroji returned from to Bombay, he selected him as his private secretary. It was Muhammad

3 Khawaja, R. H. (1986). Quaid-e-Azam Kay 72 Saal (Urdu). Karachi: Nafees Academy, P. 44.

6

Ali’s first step into active politics. It was in 1906 in Calcutta that he attended the Congress session for the first time.4

Muhammad Ali Jinnah began to acquire prominence in political circles. In December 1909 he was elected unopposed on a Muslim seat from the Bombay constituency to the Supreme Imperial Legislative Council. He played an active role in the Council. Unlike other members who were less confident of themselves, he expressed his opinions boldly. He was a brilliant speaker who conveyed his views fearlessly and absolutely stood by them.

After his elections as Member, Supreme Imperial Legislative Council, there was a sudden surge in his activities. As a Muslim he was aware of the weak political standing of the Muslims who possessed little or no rights and made every effort to help them. The Viceroy of India was much impressed by the prudence and understanding shown by Muhammad Ali Jinnah during his three-year stay as a member of Council. When fresh elections were held to the council, the Viceroy again nominated him as a member. Muhammad Ali Jinnah had by now become a popular leader. His politics grew more refined with each passing day. His political stature can be gauged by the fact that when he arrived in in 1916 to preside over the session of the All India Muslim League, Maulana Syed —a student of Maulana Shibli Naumani, an arch critic of the Muslim League—recited a poem in his honour. The last two couplets read thus:

Bada-e-hubbay watan kuch kaif paida kar sakay

Dour main garche yunhi yeh saghar-o-meena raha

Har mareez-e-quam kay jeenay ki hay kuch kuch ummeed

Doctor is ka agar mister Ali Jinnah raha

Translation

(The wine of love for the country may rose some euphoria, if the goblet and the carafe stay in rotation

4 Riaz, H. (1987). Pakistan Naguzeer Tha (Urdu). Karachi: Karachi University, P. 65.

7

Every sufferer of the nation has hope to live, if Mr. Ali Jinnah is his Doctor.)

Muhammad Ali Jinnah’s electrifying leadership and extra ordinary zeal uplifted a despondent and listless nation and infused a new life into it. A thankful nation bestowed on him the exalted title of “Quaid-e-Azam.” The Quaid was a man of great determination. If he set his mind on something there was no enticement or temptation however great that could make him budge from his stance. One noticed the same kind of resoluteness in his personal life. He either relied completely on an individual or did not rely on him at all. He retained an attitude of self-detachment as far as the people were concerned. He disliked all kinds of familiarity but had a tremendous capacity for collection and graciousness. His personality was like bouquet in which some of the finest attributes came together. To him national interest was supreme. He was a man of unrivalled integrity. Allama Iqbal once observed that God had blessed Mr. Jinnah with one outstanding quality, which he had not seen in any other Indian Muslim, namely, that he was extremely honest and no one could buy him.5

The Quaid had moderate eating habits. He had a fried or a half-fried egg for breakfast along with one or one and a half toast. He was particularly fond of trotters and had there for breakfast once a month or so. He also relished mangoes, especially the Alphonso variety. He disliked watery curries and preferred drier fare. Sometimes, he had a little roti in the afternoon. Quaid-e-Azam liked solitude. He kept his own hours of sleep. He slept when he chose to at night to overcome his day long fatigue.

Quaid-e-Azam did not enjoy the best of health. The tenacity and single- mindedness with which he battled for freedom after the 1940 resolution took a heavy toll of his health. His weight, 122 pounds in 1940, sank to 80 pounds towards the end. His weight was terribly low for his height, which was five ten and half inches. What is most astonishing is that within this fragile frame there dwelt incomparable courage, singleness of purpose and rock-like determination.

5 Siddiqui, H. R. (1993). Quaid-e-Azam Kaisa Pakistan Chahtay Thay? (Urdu). : Karwan-e- Adab, P. 101.

8

Attempt on his Life The Quaid-e-Azam went through a dreadful ordeal when on July 26, 1943 a Khaksar made a murderous attack on him. The stranger entered the Quaid’s bungalow and asked for an interview with him. Matloob-ul-Hasan Syed, the Quaid’s secretary tried to impress upon the man that the Quaid-e-Azam met no one without an appointment. Just then Quaid-e-Azam walked into his secretary’s office. The stranger suddenly pulled out a knife and pounced on his neck. The Quaid-e-Azam put out his hand in self-defence. The stranger thus missed his mark. The Quaid-e-Azam’s watchman and his secretary over powered and disarmed the would-be assassin. The Quaid’s face and hand were wounded.

The accused was later handed over to the police. The Muslims were furious at the violent attack but the Quaid-e-Azam urged them to remain calm and cool. He said he thanked God that he was all right.

Despite this incident, the Quaid-e-Azam did not alter his daily routine and remained busy as ever till the very end.

Significant Milestones in Quaid-e-Azam’s Political Life Muhammad Ali Jinnah returned to India after receiving his degree in law and promptly set about to strengthen his financial position. As soon as he found his feet, he turned to active politics. In fact, he had learnt his first political lessons in England when he had engaged enthusiastically in Dadabhai Naoroji’s election campaign. He stepped into Indian politics for the first time when he attended the Congress session in 1906 and made his first political speech. He learnt a few things at the very start, namely, that one should keep ones conscience clean and, no matter how taxing the conditions, never compromise on principles.

The Muslim League was formed in 1906 and held its first session in December 1906. In 1908, recommended that elections be held on the basis of separate electorates, i.e., Muslim and Hindu voters would elect their own representatives. It was becoming increasingly clear that religion was not the only difference between the Hindus and the Muslims; these communities, in fact, differed even in their customs, traditions, history and many other things. Taking

9

cognizance of this difference, the India Council’s Act 1909 granted them the right to separate electorates.

Member of Central Legislative Council Elections to the Imperial Legislative Council were held under this Act for the first time in the winter of 1909. One seat was reserved for the Muslims of Bombay. Muhammad Ali Jinnah was not a contestant for this seat but fate decreed that he be elected from Bombay. There were actually two Muslim candidates for this seat. Each contestant wanted the other to withdraw so that he could be elected unanimously. After much discussion it was decided that Muhammad Ali Jinnah would be the most suitable candidate for the seat. He was thus elected a member of the Council without his intention or effort.

Clash with the Viceroy This was Muhammad Ali Jinnah’s first election as member of the Legislative Council. Barring a few intervals, Jinnah was continuously elected to the Central Legislative Council till the creation of Pakistan. The Imperial Legislative Council was an important political forum in those days and fate offered Jinnah ample scope to demonstrate his potential. In his very first speech in the Council on February 25, 1910, Muhammad Ali Jinnah clashed with the Viceroy. Referring to the plight of Indian labourers in South Africa, he said that the cruel treatment being meted out to them was causing much pain and concern in the country. Viceroy Minto reprimanded him for the words “cruel treatment” were too harsh. Muhammad Ali Jinnah responded that he was inclined to use stronger language but the rule of the council did not allow him to do it. He was, therefore, not crossing the limits. Lord Minto was struck dumb by the response.6

The brief exchange between the President of Council and young Jinnah made headlines in the press. It was evident that it would to be curt with the representative of the Crown needed great courage in those days. Muhammad Ali Jinnah became a celebrity overnight.

6 Wolpert, S. (1984). Jinnah of Pakistan. New York: Oxford University Press, PP. 32-33.

10

The Wakf Validating Bill One of the great achievements of Muhammad Ali Jinnah was to get the Wakf Bill approved by the Council. If in accordance with the , i.e. the Quran and the Sunnah, an individual’s property remains intact but the profit thereof received by the poor and the needy is known as “Wakf”. This kind of “Wakf” also exists in other religions. However, Islam has extended the ambit of this definition because it enjoins the individual to care for his children. Consequently, if an individual reserves his property for his children such a “Wakf” would be lawful. This is known as “Children’s Wakf”. The Privy Council, the highest court of the British Crown, had in 1894 in one of its decisions pronounced the “Child Wakf” as illegal. This had infuriated the Muslims. Muhammad Ali Jinnah, in the light of Muslims’ reaction and the opinion of Muslim scholars, moved a bill in the Council on March 17, 1911 to reverse the decision of the Privy Council. He took deep interest in this issue and argued in support of the bill with masterly skill. The bill was, at long last, approved and a long-standing Muslim demand was fulfilled. It was for the first time in British Indian history that a bill moved by a private member had been approved. The passage of the bill enhanced Muhammad Ali Jinnah’s stature among the Muslims. He gained immense popularity and emerged as a clearly loved leader. It also became evident that from an early age he was especially interested in the problems of the Muslim community.

Membership of Muslim League The Muslim League had been founded in 1906; Jinnah had not yet become its member. He had, however, at the invitation of the League attended its meetings from 1910 to 1912. When Jinnah was in London in 1913, Maulana Muhammad Ali and Syed Wazir Hasan also reached there and urged him to join the League. Jinnah agreed and joined the Muslim League in 1913. In the early years, Muhammad Ali Jinnah considered Hindu-Muslim unity indispensable for the independence of India. He strove to bring the Muslim League and the Congress closer to each other. Consequently, the Congress and the Muslim League in their 1916 sessions accepted the principle of separate electorates for the Muslims. The principle of provincial autonomy and one-third Muslim representation in the Central Council was also agreed upon. These proposals became well known as the .

11

Jinnah at the time held sway over the Congress and the Muslim League. His role to win approval for the Lucknow Pact was so vital that it earned him the title of “Ambassador of Hindu-Muslim unity” from the Congress leader, Mrs. .7

In November 1917, Edwin S. Montagu, Secretary of State for India, met a member of political delegation and leaders of India. This is what he had to say about Muhammad Ali Jinnah:

“Young, perfectly mannered, impressive looking, armed to the teeth with dialectics, and insistent upon the whole of his scheme….Chelmsford tried to argue with him and was tied up in 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.”8

World War I broke out in 1914. The government announced a War Conference to recruit Indian manpower. Gandhi supported the war effort. But Muhammad Ali Jinnah wanted to support a resolution that was in keeping with the need of the country. On the Viceroy’s refusal, he expressed his point of view through a telegram to the effect that we cannot ask our young men to fight for those principles, which we cannot impose on our country. If India is to make great sacrifices for the defence of the British Crown, it can do so only as a participant and not as a servant of his Majesty. Muhammad Ali Jinnah was in no way prepared to compromise on principles.

Protest against Lord Wellingdon The end of in 1918 ushered in a new era of Indian politics. The urge for freedom gathered new momentum. In this context two events stand out because of their unique nature and importance. The first reveals Muhammad Ali Jinnah’s courage and resolve. As Lord Wellingdon’s tenure as Governor of Bombay came to an end, some people decided to hold a function on behalf of the citizens of Bombay at the local Town Hall. Lord Wellingdon’s attitude had always been most unpleasant and despotic. Instead of extolling the services of the

7 Bolitho, H. (n.d.). Jinnah, Creator of Pakistan, P. 94. 8 Saleem, D. M. (1998). Quaid-e-Azam Muhammad Ali Jinnah. Lahore: Qaumi Publishers, P. 43.

12

governor, Muhammad Ali Jinnah and his companions wanted to condemn his behavior. It was therefore decided to disrupt the function. On December 11, 1918, Jinnah and his companions entered the hall the moment the doors to the Town Hall opened. As soon as the proceedings began, cries of “unacceptable, unacceptable” raised by Jinnah and his companions created tumult and confusion in the hall. The president of the function, despite the clamor, tried to present a resolution lauding the services of the governor but in vain as the uproar drowned his voice. The police commissioner ordered that the hall be vacated. Muhammad Ali Jinnah, his wife Begum Maryam Jinnah and his companions were removed from the hall. Muhammad Ali Jinnah also suffered some injuries in the rumpus. This bold and determined man had nonetheless foiled this sycophantic function. No sooner did he step out of the hall than he became the popular hero of Bombay.9

The Jallianwala Bagh Incident The second event relates to Jallianwala Bagh in , a city of East . This savage incident occurred in reaction to the protest against the Rowlett Act, an anti-civic right bill.

The Government had passed a Defence of India Act bill in 1915 during World War I. It ended civic rights and gave the Government of India the right to imprison, house arrest, exile from city or country any person without trial, warrant and assigning any reason. The idea was that with the end of the war, this law would also be annulled. But against all popular expectation, a bill was introduced in the Central Legislative Assembly to continue with the law. Muhammad Ali Jinnah opposed it tooth and nail and warned that it would lead to disastrous consequences. This Black Law was, however, passed because of the majority of treasury members. Muhammad Ali Jinnah as a protest resigned from the Central Legislative Assembly (The Imperial Council).

There were large-scale protests against the bill all over the India. It was during those protests that the horrible Jallianwala Bagh incident occurred in which almost 400 people were killed and hundreds of others injured.

9 Bolitho, H. (n.d.). Jinnah, Creator of Pakistan, PP. 111-112.

13

The Khilafat Movement and the Quaid-e-Azam When World War I broke out in 1914, Germany and Britain each desired that should aside with it. Turkey occupied a distinguished place in the Muslim world because the Khilafat’s sphere of influence ranged over all the Islamic World. Turkey sided with Germany in the war. Thus Turkey and Germany on one side and the Allies, including Britain, on the other found themselves confronting each other. The majority of troops fighting the war consisted of Muslim soldiers. Sensitive to the teachings of the Muslims, Britain promised that in the event of victory, it would neither deprive Turkey of its lands nor undo the institution of the Khilafat. When hostilities ended in 1918, Germany and Turkey had lost the war. The Muslims feared that Britain, contrary to its promises, was conspiring to split Turkey into pieces. They, therefore, convened a Khilafat Conference at Lucknow in 1919 to protect Turkey and the Ottoman . It decided to initiate a mass movement to achieve the purpose.

M. K. Gandhi was elected leader of the movement and it was decided that the British government be boycotted and all the Muslims migrate (Hijrat) to other lands. Maulana Muhammad Ali Jauhar and Maulana were in the forefront of the movement. Hundreds of students abandoned their studies and thousands of Muslims sold their possessions at throwaway prices and migrated to . By contrast, M. K. Gandhi’s appeals had no effect whatsoever on the students of Hindu University, Benarus who pressed on with their studies as usual.

Muhammad Ali Jinnah, no doubt, agreed that the , the spiritual centre of the Muslims, should exist and Turkey not be broken up into pieces. But he did not agree with Gandhi’s action plan in this context. He agreed that students should not boycott educational institutions and keep up their studies. Furthermore, the Muslims should not resort to Hijrat as that would weaken them economically. He, therefore, remained aloof from the Khilafat Movement.

Muhammad Ali Jinnah quits the Congress hosted both regular sessions of the Congress and Muslim League in December 1920. M. K. Gandhi moved a resolution proposing that the people of India adopt legitimate and peaceful means rather than constitutional means to

14

achieve independence. Muhammad Ali Jinnah bitterly opposed this change of stance. He told them that they had chosen the wrong path; that a constitutional and lawful method was always correct. After that he parted company with the Congress.10

Had Muhammad Ali Jinnah so desired, he could have easily supported Gandhi’s resolution and become popular with the masses. But his politics was based on principles and not personal interest. Even later, in the most difficult of times, he never abandoned his principles.

Muhammad Ali Jinnah was again elected unanimously as member of the Imperial Council (Central Legislative Assembly) on November 14, 1923. The first meeting of the Assembly was held on January 31, 1924 in Delhi. After the Viceroy’s opening address, Muhammad Ali Jinnah invited all the independent members to confer with him. He presented such a well-defined programme of basic reforms so as to convince all his colleagues to join forces and work for it. At length, as opposed to 36 members of the government, 42 members of the Party and 23 members of Party together laid the foundation of a new nationalists party. The Viceroy was amazed and dismayed at Muhammad Ali Jinnah’s remarkable success.

The Delhi Proposals In 1927, thirty Muslim leaders were invited to a conference in Delhi. The conference was convened by Muhammad Ali Jinnah. March 20 was a pleasant spring day. It was decided that a way be found to bring about greater unity between the Hindus and the Muslims. Prominent leaders who attended this meeting included Maulana Muhammad Ali Jauhar, Sir , Raja Sahib Mahmudabad, Nawab Ismail , Mufti Kifayatullah, Dr. M. A. Ansari and Sir Muhammad Shafi. It was decided that:-

1. Sind should be separated from Bombay and constituted into a separate province. 2. Reforms should be introduced in the N. W. F. Province and in Baluchistan on the same footing as in any other province.

10 Bolitho, H. (n.d.). Jinnah, Creator of Pakistan, P. 85.

15

3. In the Punjab and in representation to the two communities was to be strictly in proportion to their population. 4. Muslims should get weightage in provinces where they were in a majority. 5. In the Central Legislature, Muslim representation should not be less than a thirty third (33%) and that also by a mixed electorate.

These came to be called the Delhi Muslim Proposals. These proposals were also accepted by the Congress in its session held in 1937 at Bombay. The story of Muhammad Ali Jinnah’s great personal triumph spread far and wide in India.

Nehru Report A meeting of the All-Parties conference was held in August 1928 at Lucknow where in a report on the Draft Constitution preferred by the Nehru Committee chaired by Moti Lal Nehru (Pandit Jawahar Lal Nehru’s father) was presented for approval. The Delhi proposals were completely ignored in the report.

After the approval of the Nehru Report, Muhammad Ali Jinnah grew deeply disappointed with the Hindu mindset. Addressing the Central Assembly in Delhi in 1929, he declared that the Nehru Report was not acceptable to the Muslims. It meant the parting of the ways. The same year he called an emergency session of the All India Muslim League at Delhi where, after a whole night’s deliberations, a few proposals for safeguarding the interests of the Muslims came to the fore and became famous as “Jinnah’s 14 Points.” They reflected the true aspirations of the Muslims. The Hindu Congress rejected the 14 Points as well, what it really wanted was to see the Nehru Report implemented at the government level. When the Congress failed in its aim, it decided to organize a non-cooperation movement. With this announcement, the stage was set for the outbreak of lawlessness. Muslims, however, remained aloof, as they had learnt a bitter lesson from the Khilafat Movement. Even Maulana Muhammad Ali advised the Muslims not to associate themselves with this creed of because Mr.

16

Gandhi under the fanatical influence of the , was working for the supremacy of Hinduism and the destruction of the Muslims.11

Round Table Conference and the Quaid-e-Azam The first Round Table Conference met in 1930 in London. Muhammad Ali Jinnah was the spokesman of the Muslim delegation to this conference. In his eloquent address, he impressed upon the British government that the days of declaration were over and the time had come for fulfilling those declarations. He stated that four distinct groups—the British government, Hindus, Muslims and rulers of princely states of India—were participating in the conference. For the first time, he described the Muslims as a party and served this party till the very end.

The second Round Table Conference met in 1931. Muhammad Ali Jinnah and Muhammad Iqbal, the poet of the East, represented the Muslims at this conference. Muhammad Ali Jinnah would go down in the political history of the sub-continent as a great statesman for his unique role in the two conferences; Sarojini Naidu—an enlightened Hindu lady, a renowned poetess and “the nightingale of India”—paid a glowing tribute to him in this regard. She declared that his magnetic presence, impressive delivery and the arresting timbal of voice were Jinnah’s greatest assets. He possessed all the qualities of astute lawyer and the Round Table Conferences afforded him ample scope to prove his worth. The third Round Table Conference was held in 1932 but Muhammad Ali Jinnah did not attend it. In the light of the discussions at these conferences, a bill was moved in the House of Commons (the lower house of the British Parliament), which after receiving royal assent came to be known as the Government of India Act, 1935.

Withdrawal from Indian Politics The first Round Table Conference brought home to Muhammad Ali Jinnah that there could be no understanding between the Hindus and the Muslims as the Hindus, aware of their sheer force of numbers, were dreaming of ruling India. Muhammad Ali Jinnah also realized that the Muslims were neither striving hard enough to wrest their rights nor was there any unity among them. He was so

11 Saleem, D. M. (1998). Quaid-e-Azam Muhammad Ali Jinnah. Lahore: Qaumi Publishers, P. 83.

17

disheartened with the turn of events that he decided to settle in England. He also called over his beloved daughter, Dina and his devoted sister, . He stayed in England till March 1934. This was the most desolate period of his political life. He lived in England but his heart was in India. His absence from the Indian scene was painfully felt by all politically conscious Muslims. His friends begged him to return to India. Allama Iqbal also pressed him to come back. When Nawabzada went to London in 1933 he urged Muhammad Ali Jinnah to retun to India when the people needed him. The Nawabzada impressed upon him that he (Muhammad Ali Jinnah) alone could put new life into the Muslim League and save it. These words awakened Jinnah’s love for his people. He was convinced that unless the Muslims were united they would never free his themselves from the Hindu yoke. He vowed to devote all his energies to bring the Muslims on a single platform. The Muslims of India eagerly awaited the return of their savior who alone, they knew, could set them free from Hindu bondage.

Reorganization of the Muslim League After Muhammad Ali Jinnah agreed to return to India, the Muslim League met in Delhi on March 4, 1934 and elected Jinnah, unanimously as its president. In October 1934 while Jinnah was still in London, the Muslims of Bombay chose him once again as member of the Central Assembly. Jinnah returned to India a year later i.e., in October 1935 and busied himself in organizing the Muslim League. He was convinced that the Hindus were keener on Hindu Raj than on the freedom of India.

In the meantime there occurred the shocking incident of the destruction of the Shaheedganj Mosque by the . This brought about an ugly communal situation. Muhammad Ali Jinnah rushed to Lahore on the great insistence of the people of the Punjab. He contained the situation but certain factors did not allow the issue to be completely resolved.

Muhammad Ali Jinnah was still in the process of organizing the League when the 1936-37 elections suddenly came up. The Muslim League could capture only 109 out of the 492 Muslim seats. It won 51 percent, 43 percent, 39 percent and 26 percent seats in Bombay, UP (), Madras and Assam respectively but failed to secure a single seat in CP (Central Province), and

18

Orissa.12 Inebriated by the election results, Jawahar Lal Nehru, the Hindu leader declared that there were only two parties in the country—the Congress and the British. “No”, thundered the Quaid, “there is a third party, namely, the Mussalmans.”

Witnessing the zeal and sincerity of Muhammad Ali Jinnah, Allama Iqbal, the Poet of the East, in a letter to him dated June 21, 1937 stated: “You are the only Muslim in India today to whom the community has a right to look for safe guidance through the storm which is coming to North West India; and, perhaps, to the whole of India.”13

Congress Ministries The Congress won many more seats in the 1936-37 elections than it had expected. The Hindu leaders turned arrogant and their attitude changed for the worst. They were now hell bent on destroying the Muslim League one way or another. They believed that if the League was liquidated, Muslims would have no choice but to join the Congress. After forming its government in eight provinces, the Congress initiated the Vidya Mandir (teaching in temples) Scheme. Muslim students were forced to salute to Congress flag, sing Bande Matram (an anti- Muslim anthem) and worship Gandhi’s portrait. Cow slaughter was forbidden. with Devnagri script was declared the national language of India in place of Urdu. Gandhi argued that Urdu’s Quranic script made it the religious language of the Muslims, and could not be made the lingua franca of India. These provincial governments also strove to weaken the Muslims economically. In UP (Uttar Pradesh) and Bihar, for instance, where there were more Muslim landowners, laws were enacted which safeguarded the rights of the farm workers. Conversely, in Bengal, where the landowners were mostly Hindus, agricultural reforms were opposed. In the Punjab, however, Hindu moneylenders were free to exploit the impoverished Muslims.

This situation convinced Muhammad Ali Jinnah that Muslims could never expect to find justice at the hands of the Hindus. It was therefore imperative that

12 Wolpert, S. (1984). Jinnah of Pakistan. New York: Oxford University Press, PP. 134-135. 13 Barni, M. H. (1998). Collected Letters of Iqbal (Vol. 4). , Bharat: Urdu Academy, P. 479.

19

the Muslims discarded the idea of Hindu-Muslim unity and took up the path that led to a free Muslim state. He impressed upon the Muslims that the Congress was purely Hindu party and wanted to rule over the whole of India. He made it plain to the Muslims that the dreadful Congress rule along with its “Bande Matram”, tri- color flag and Bidya Mandir Scheme offered more proof than needed that the Hindus could never be sincere to the Muslims. On January 31, 1938, he openly declared that “Bande Matram” smacked of idolatry and was a declaration of war against the Muslims.14

Hailed as the “Quaid-e-Azam” These facts were clearly visible to all the Muslims. They began to rally round the flag of the Muslim League. 1938 was politically a momentous year for Muhammad Ali Jinnah. It was unique in the sense that a grateful people hailed him as the “Quaid-e-Azam” for his political dynamism and for giving them a sense of identity. This title was used for the first time by Maulana Mazhar-ud-Din, editor of Al-Amaan of Delhi in his editorial and soon became a by-word in every Muslim home. Muhammad Ali Jinnah was now the one and only Quaid-e-Azam of the entire Muslim Community.15

The Decision to Observe Deliverance Day World War II broke out in September 1939. Britain declared war on Germany. Gandhi supported the British in its war efforts. Nehru also sided with the British government. But a month later when the tide appeared to be turning in favor of Germany, Congress linked its support to independence for India and demanded the formation of a Constituent Assembly on the basis of adult , which should run the government of India.

Hindus constituted 75 percent of the population of India. The establishment of a constituent assembly would have evidently meant a Hindu Raj. The Muslim League was ready to support the demand for independence on the condition that Muslim approval should also be sought for the future constitution. The Congress paid no heed to this proposal and harped on the Hindu Raj. It decided not to co-

14 Saeed, A. (1976). Guftar-e-Quiad-e-Azam. Islambad, P. 199. 15 Ahmed, J.-u.-D. (1990). Glimpses of Quaid-e-Azam. Karachi: Royal Book Society, P. 13.

20

operate with the government and asked its eight provincial governments to resign. Quaid-e-Azam acted correctly on this occasion and took a prudent decision. The Congress governments had caused untold sufferings for the Muslims and had done its utmost to undermine their culture, education, economy and their very religion. Quaid-e-Azam asked the Muslims to observe Deliverance Day on the resignation of the Congress ministries. The Muslims observed this day in a peaceful and disciplined manner and as a mark of relief and gratitude. While the Hindus were disheartened, the day boosted the confidence of the Muslims.

The Pakistan Resolution Three months later, i.e., on March 23, 1940, the Muslims put a formal demand for independence from the platform of the All- India Muslim League. The annual session of the League was held on March 22, 1940. When the Quaid-e- Azam reached Lahore on the morning of March 21, arrangements were complete to take him out in a grand procession but earlier, on March 19, there occurred a tragic incident. The Khaksars clashed with the Police. 32 Khaksars lost their lives and many more were injured. This bloody drama cast a deep gloom over the city. Consequently, when Quaid-e-Azam reached Lahore, he instructed them to abandon all arrangements, and went straight from the railway station to the Mayo Hospital to inquire after the injured Khaksars.16

The historic session of the Muslim League was held on March 22. The Quaid-e-Azam in his address declared that the Muslims were a nation by every definition of the word but had wrongly been described as a minority. If the British government was a sincere well-wisher of the people, it should divide India into autonomous and sovereign states and allow the two communities to exist separately. The Hindus and Muslim, he said, belonged to two different religions, had separate social set-ups and literature. They neither inter-married nor inter- dined. In fact, they belonged to two different civilizations that were based on two opposed conceptions.

This was two-nation theory, which formed the base of an independent state. The next day, Fazlul Haq, the Lion of Bengal, moved a resolution called Lahore

16 Wolpert, S. (1984). Jinnah of Pakistan. New York: Oxford University Press, PP. 179-180.

21

Resolution. This was the landmark resolution, which gave the Muslims of India a clear objective and a new road to momentous and spirited poem of Mian Bashir Ahmed, which before long was to be found on the lips of every Muslims.17

A few Urdu couplets of the poem are as follows:-

Millat ka paasban hai Muhammad Ali Jinnah

Millat hai jism jaan hai Muhammad Ali Jinnah

Rakhta hai dil mein taab-o-tawan nau crore ki

Kehney ko natawan hai Muhammad Ali Jinnah

Ai qaum apnay Quaid-e-Azam ki qadar kar

Islam ka nishan hai Muhammad Ali Jinnah

Translation

[The sentinel of the Muslims is Muhammad Ali Jinnah,

The Millat is the body, its soul is Muhammad Ali Jinnah

He, in his heart, has the strength of nine crores

Though apparently of a slender frame is Muhammad Ali Jinnah

Perceive, O Nation! The greatness of your Quaid-e-Azam

For the standard-bearer of Islam is Muhammad Ali Jinnah]

Quaid-e-Azam and Allama Muhammad Iqbal A little after the passage of the historic , the Quaid-e- Azam observed that had Iqbal been alive he would have been happy to see that we did what he had desired.18 The Quaid-e-Azam admired Allama Iqbal’s national and political insight. On an function, he paid the following tribute:-

17 Siddiqui, S. M. (1992). Tehrik-e-Pakistan Kay Rehnuma (Urdu). Lahore: Feroz Sons, P. 153. 18 Bolitho, H. (n.d.). Jinnah, Creator of Pakistan, P. 184.

22

“Iqbal was not just a speaker and a philosopher; he was also a man of courage, action, self-confidence and conviction. Above all, he had firm faith in Allah and great love for Islam. In spite of being a great poet and philosopher, he was no ordinary practicing politician. He had profound faith in the values of Islam. He was among the few who had pondered over the possibility of establishing an Islamic State in Muslim majority areas i.e., the North West and North East areas.”19

On yet another occasion he said:-

“Iqbal’s poetry and prose played a vital role in inspiring the Muslims of India and infusing a new political awareness into them.”20

Allama Iqbal, too, was a great admirer of Quaid-e-Azam’s leadership, integrity and truthfulness. The following couplet of the poet is in harmony with the Quaid’s personality:

(Urdu Couplets)

Nigah buland sukhan dil Nawaz jaan pur soz

Yahi hai rakhtey safar meer-e-karwan key liye

Translation

(A lofty invasion, gracious speech,

And a passionate soul

These are the attribute

Of the leaders of all men)

Cripps’ Mission After the passing of the Pakistan Resolution, the Muslims of the subcontinent became more active and an organized group under the leadership of the Quaid-e-Azam. Meanwhile, in 1942, British Prime Minister, Sir Winston

19 Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 3). Lahore: Bazm-e-Iqbal, P. 400. 20 Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 4). Lahore: Bazm-e-Iqbal, P. 102.

23

Churchill, sent a delegation headed by one of his distinguished ministers, Sir , Cripps’ mission was to propose a formula for Self-governance that both the Hindus and the Muslims would find workable. Soon after Cripps arrived in India, he started meeting political leaders and placed his proposals before them. He offered immediate formation of provisional government and the framing of a constitution in which the provinces would have the right to opt out of the centre. Cripps was of the view that his proposals be accepted in full or rejected outright. In other words; there was no room for change.

Cripps’ proposals were agreeable to the extent that for the first time the British government had accepted in principle the right of the provinces to leave the centre. Thus, in a way, the idea of Pakistan had been accepted. But the proposals did not specify the process through which the provinces would opt out of the centre. Nonetheless, there was some cause for joy because the possibility of Pakistan had been acknowledged.

The offer was rejected by the Congress on the ground that by granting the provinces the right to secede, the British Government had opened the way to the creation of Pakistan. The Congress moreover wanted to take advantage of Britain’s helplessness and push it into forming a representative government of Indians that would have complete power and authority. With 75 percent members of the Central Assembly being Hindus, it meant the establishment of a Hindu Raj. The British government rejected this proposal of the Congress. The Cripps’s offer was rejected both by the Congress and the Muslim League. The mission ended in failure. Nevertheless, its proposal for the right of the provinces to opt out of the centre tuned out to be the first step that led to the and the creation of Pakistan.

After the failure of the and the presumption that British would lose World War II, Gandhi resorted to yet another tactic. This time he demanded that the British quit India and threatened to launch a non-cooperation campaign if they refused to do so. At Gandhi’s signal, Congress asked the people to start a mass struggle to gain freedom.

The Quaid-e-Azam saw through the Congress game. He promptly declared that this policy was meant to aimed at black mailing the British and forcing them to

24

handover authority to a Hindu oligarchy that would impose Hindu Raj at once. The Muslims and other minorities would thus, inevitably, become the slaves of the Congress.

The government took immediate action against this unlawful movement and arrested all Congress leaders including Gandhi. Some Muslim Leaguers were of the opinion that Muslims should support the Congress in its struggle to free India. But the Quaid-e-Azam’s foresight showed them the right direction. He called upon the Muslims to remain peaceful and refrain from participating in the movement. He asked them to stay neutral. Had the Quaid-e-Azam not come to their rescue at this hour, the Muslims would have strayed from their goal and their future plunged once again in darkness. Had the Quaid not guided them at this difficult time, the Muslims would have clashed with the government and scattered like straw in the wind.

Gandhi-Jinnah Talks Gandhi was arrested during the non-cooperation movement, and was released after two years. Within two weeks of his release, there began a series of Gandhi-Jinnah talks, which continued for 18 days and ended in failure. In one of his letters, the Quaid-e-Azam referred to the Two-Nation Theory and made it crystal clear to Gandhi that the Hindus and the Muslims were two nations by any definition or test of a nation.21 Muslims were a nation of a hundred million. They had their own distinctive culture and civilization; language and literature; art and architecture; names and nomenclature; sense of values and proportion; legal laws and moral codes; customs and calendar; history and traditions. In other words, Muslims were nation in accordance with all cannons of international law. In his letters and parleys, Gandhi’s attitude was most irresponsible. Gandhi, if fact, had no intentions of arriving at a settlement and was just playing for time. Gandhi’s lack of responsibility can be gauged from the fact that even while the talks were in progress, he told another Hindu leader, Raj Gopalachariya, that the real purpose of his talks was to draw out of Mr. Jinnah’s own lips that the concept of Pakistan was

21 Khan, K. A. (1996). Speeches, Statements and Messages of the Quaid-e-Azam (Vol. 3). Lahore: Bazm-e-Iqbal, PP. 157-58.

25

absurd and meaningless.22 The fact is that Gandhi had little or no idea of the Quaid-e-Azam’s astuteness otherwise he would never have ventured such a comment. The result was that his schemes come to naught.

Simla Conference The Pakistan Movement was gaining momentum and nearing its goal. Quaid-e-Azam’s relentless efforts to organize the Muslim League were bearing fruit and enhancing the dignity of the Muslims. In the meantime, another milestone in the freedom movement manifested itself in the shape of the Simla Conference. The conference began on June 25, 1945 and lasted for about 20 or 22 days. The Quaid-e-Azam made it clear that if the demand for Pakistan was acceded to, the Muslim League would be willing to co-operate with the government on an equal level. The Congress and the , however, were not willing to recognize the Muslim League as the sole representative of the Muslims. Neither was Lord Wavell, the Viceroy of India, prepared to offer any guarantee that the interests of the Muslims would be safeguarded. The Simla Conference thus ended in failure. Here too, the Quaid-e-Azam, with his foresight and unflinching determination, frustrated the designs of the Hindus and the British. Quaid-e-Azam’s prudent policy added to his stature. The Muslims in general paid glowing tributes to the Quaid’s political acumen and firm stance. The supreme importance of the Muslim League became evident to them. The growing popularity of the League made it the sole representative of the Muslims and only an election could determine its degree of popularity. The Muslim League, therefore, demanded that the government hold elections to the provincial and central assemblies. Lord Wavell, the Viceroy convened a conference of governors to discuss this issue. The Quaid-e-Azam was certain that the government, willy-nilly, would have to hold elections. He therefore touched off his election campaign. In one of his election meetings he revealed the true face of the Congress in the following words: “Congress harbours such bitterness and venom against the Muslims and the Muslim League that it would override all principles to defeat and humiliate them.”

22 Saleem, D. M. (1998). Quaid-e-Azam Muhammad Ali Jinnah. Lahore: Qaumi Publishers, P. 157.

26

Historic Elections Quaid-e-Azam’s forecast about the elections came true. Elections to the central and provincial legislatures were scheduled for the winter of 1945. The future of the Muslim League depended entirely on the backing of the people. It contested these elections under the banner of Islam and Pakistan. The whole of Muslim India was echoing to the sound of two watchwords: “Pakistan ka matlab kiya? La Ilaha Illallah” and “Muslim hai to Muslim League mein aa.” Quaid-e- Azam made it very clear to the Muslims that their survival and the creation of Pakistan depended on the success of the Muslim League. He urged them not consider any sacrifice too great to achieve their goal. Every Muslim, he said, should be prepared to endure suffering and offer sacrifices. He should forgo his personal interest, comfort and ambition for the sake of the collective interest of the nation.23

The December 1945 result of the central assembly indicated that the Muslim League was the sole representative organization of the Muslims. The Muslim League bagged all the 30 Muslim seats. While the election results were a matter of great joy and celebration for the Muslims and the Muslim League, they were a source of great concern for the Congress and other opponents. The Quaid himself contested the Muslim seat in Bombay and defeated his rival Husain Bhai Balji who obtained 127 votes as against the Quaid’s 2602 votes. His opponent even lost his security money. The Quaid-e-Azam asked the nation to thank Allah Almighty for their splendid success and celebrate “Victory Day” on January 11, 1946.

The Muslim League won by a huge majority in the provincial assembly election as well. It bagged 432 Muslim seats out of a total of 492. This unprecedented success proclaimed to the world that Pakistan alone was the destiny of the Indian Muslims. The success of the Muslim League amply justified the complete faith of the Muslims in the Quaid-e-Azam. Within a brief period of ten years, the great leader had brought together, a scattered community on to a single platform. His foresight and selfless leadership had marshaled the Muslim nation

23 Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 3). Lahore: Bazm-e-Iqbal, P. 475.

27

into a monolithic unit. Now he had only one objective before him, namely, Pakistan and he was prepared to offer every sacrifice to achieve that goal.

The Cabinet Mission After World War II, Britain’s economy worsened. It could no longer hold on to India by the force of arms. Wisdom dictated that if it ever had to bid farewell to its colony, its relations with the latter should remain cordial. It was with this purpose in view that the British government decided to send out a Cabinet Mission to India to resolve the problems facing the country. It would take stock of the political and economic situation and suggested ways and means of breaking the frustrating deadlock.

No sooner did the Cabinet Mission reach India than it began a series of talks with the party leader. Abul Hasan Ispahani, Raja Sahib Mahmudabad and Begum Shahnawaz met the Cabinet Mission with the Quaid-e-Azam’s permission. The British Prime Minister Mr. Attlee, declared that while they were mindful of the rights of the minorities, they would not allow any minority to stand in the way of progress of the majority. Quaid-e-Azam strongly protested against this statement and declared that Muslims were a nation and not a minority. He repeated the same idea when he addressed a convention of the elected Muslim League representatives. It was true, he said that the Muslims were fighting for their religion, but that was not all. They were also fighting for the preservation of their social and economic life. He warned that Pakistan would not remain a passive spectator if, after the creation of Pakistan, the Muslim minorities were ill-treated.

Direct Action The Cabinet Mission stayed in India for about three months but met with no success. The Quaid-e-Azam meanwhile noticed that the Cabinet Mission had shown downright dishonesty and partiality by siding with the Congress. The Quaid-e-Azam thereupon took a bold step and proclaimed “Direct Action” and called upon all Muslim Leaguers to renounce titles bestowed on them by the British government. Such an unconstitutional step had never been taken before in the entire history of the Muslim League. But the time had now arrived for the Muslims to come out of their houses and offer every sacrifice to achieve their goal.

28

The British and the Congress had never imagined that the Muslim League would ever resort to such an action. The Quaid-e-Azam’s bold and unexpected decision jolted not only the British government but also the whole Hindu community. It changed the very map of Indian politics. The British and the Hindu were now convinced that no power could now stop the Muslims from wresting their just rights and that the dream of a Hindu Raj would never come true.

Setting up of a provisional government was also one of the tasks with which the Cabinet Mission had been entrusted. Both the Congress and the Muslim League were to be included in the provincial government based on their proportion and weightage, but the Congress turned obstinate. It refused to accept any proposal, which brought the Muslim League at per with the Congress. At this moment, the Viceroy of India displayed blatant partiality and introduced a new formula. The Executive Council was now to consist of 14 persons: six Congressmen, five Muslim Leaguers and three from other minorities. The Congress rejected this proposal as well because it wanted to rule the whole of India and thus translate its dream of Hindu Raj into reality. While it rejected this formula, it agreed to join the Constituent Assembly. On the other hand, the Muslim League conveyed its intention of joining the provisional government. When the Congress rejected the formula, the Muslim League should have been invited to join the interim government as its status as the sole representative of the Muslims could not be ignored. The provisional government came into being in October 1946. Nawabzada Liaquat Ali Khan, I. I. Chundrigar, Sardar Abdur Rab Nishter, Raja and one untouchable, Joginder Nath Mandal, were included from the Muslim League. As finance minister, Nawabzada Liaquat Ali Khan presented a historic budget, which was people-friendly but alarmed the capitalists.

The Decisive Years (1946-47) At this critical hour and till the very end, the Quaid-e-Azam fulfilled his duties with great dedication and sincerity. This phase was of unique importance in his political life. The nation was near its destination but the health of the leader was fast deteriorating. The long and exhausting four-pronged battle had caused irreparable damage to his health. The British and the Hindus were fully aware that Quaid-e-Azam was the only man who could lead the Muslims. They, therefore,

29

dragged their feet in the hope that should anything happen to the Quaid; the vision of Muslim independence would fade forever. The Quaid-e-Azam was well aware of the deviousness of the British and the Hindus. He doubled his efforts and devoted all his energies to the sacred cause of the nation. Like a seasoned general, he wanted his soldiers to triumph at all cost. Achieving one milestone after another on the road to freedom, the Quaid had by now no strength left in him. His morale was, however, high; his courage and zeal, a beacon and inspiration for the younger generation. Meanwhile, a new Viceroy, Lord Mountbatten, arrived in India. It was March 1947. Soon after reaching India, Mountbatten got to work and held meetings with the Quaid-e-Azam and the Congress leaders. He had brought with him a proposal for the division of the subcontinent. His discussion focused on the transfer of power and its implementation.

The scheme for the division of India began to grow clearer. It was on June, 3, 1947—a historic day—that Lord Mountbatten announced the proposal for the transfer of power. The radio broadcast of the proposal was followed by speeches of Nehru, Quaid-e-Azam and . The Quaid-e-Azam closed his speech with the words “”.

Quaid-e-Azam and Kashmir No sooner was the partition proposal announced than despondency spread among the Hindus and the Congress leaders. To the Hindus, the division of India was like the vivisection of “Gau Mata” (Mother Cow). Hindu hoodlums and armed gangs started wreaking havoc and destruction. Muslims were ruthlessly butchered and their property plundered. The genocide was on a massive a scale as to provide no parallel in history. One million Muslims were martyred and ten million Muslim homes pillaged. The Muslims liberally waded through fire and blood to reach their destination, namely Pakistan. The British government too crossed all limits in its dishonesty and breach of faith. The Boundary Commission set up for the demarcation of boundaries in Bengal and the Punjab transferred secretly some very important Muslim majority areas to Bharat. District Gurdaspur was a Muslim majority area but the Radcliff Commission amended it wrongfully to Bharat. India thus obtained a direct access to Kashmir and occupied the state by force.

30

Quaid-e-Azam was deeply saddened and dismayed at Bharat’s occupation of Kashmir. He stated publicly that Kashmir was the jugular vein of Pakistan. No country worth its salt could tolerate that its jugular vein be in the hands of the enemy.

In one of his earlier speeches the Quaid-e-Azam had made it clear that the princely states were free to join the Constituent Assembly of Pakistan or the Constituent Assembly of India. “I have no doubt”, he said, “That the of Kashmir and the government of Kashmir would give due thought to the matter and to the interests and sentiments of the people of Kashmir”.24 On another occasion in a message to the people of Kashmir he said;

“Remain united; work with selfless devotion and complete discipline, I assure you that no power on earth can block the freedom of Kashmir or stop you from achieving your joint and lawful rights”.25

Pakistan Comes into Being Quaid-e-Azam’s ceaseless efforts, rock-like determination and profound foresight and understanding bore fruit. Pakistan appeared on the map of the world on August 14, 1947 as the largest Muslim State. The freedom movement leading to the creation of Pakistan is closely linked up with the life, character and achievements of the Quaid-e-Azam. The Muslims would never have achieved freedom had they not possessed a leader of Muhammad Ali Jinnah’s courage and resolute purpose; boldness and unimpeachable integrity. With his supreme ability, wisdom and matchless foresight, the Quaid-e-Azam single-handedly vanquished an astute opponent like British and a cunning enemy like the Hindu. He welded a scattered Muslim community into a solid bulwark of strength. He rescued them from the dark abyss of slavery and steered them into the shining light of freedom.

On the first of September, 1948, Lt. Col. Ilahi Baksh, the Quaid’s physician, informed Muhtarma Fatima Jinnah that the Quaid-e-Azam had suffered a hemorrhage. It was imperative to take him at once to Karachi as the altitude of

24 Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 4). Lahore: Bazm-e-Iqbal, P. 348. 25 Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 4). Lahore: Bazm-e-Iqbal, P. 233.

31

Quetta was having a bad effect on his health. When the Quaid was told about the matter, he said: “Yes, I was born in Karachi and would like to be buried there”. A little later he fell asleep. Muharma Fatima Jinnah noticed that he was intervals, mumbling words in his sleep: “Kashmir……give them the right of self- determination……constitution……I shall complete it ……refugees…..they should be helped in every way……Pakistan.”

Quaid-e-Azam left for Karachi on , 1948 with his doctors and devoted sister. Despite his acute weakness he raised his feeble hand to return the salute of aircrew. The plane landed at Mauripur airport at 4: 15 in the afternoon. Quaid-e-Azam was driven in an ambulance to Governor-General’s house. The ambulance came to a sudden halt after it had covered about four miles. There was no sea breeze that day and the weather was unbearable. After an agonizing wait of one hour, another ambulance came, and the party again set out for Governor- General House. The Quaid-e-Azam soon fell into a deep sleep and awoke after two hours. He looked at his beloved sister, motioned to her with head and eyes to come closer and whispered in an almost inaudible voice: Fathi….God be with you……26

This mighty symbol of selflessness, discipline, integrity and wisdom had ended his backbreaking struggle. “From God he came / To God he returned.”

The funeral prayers of the Quaid-e-Azam were led by Maulana on September 12, 1948. Thousands of people joined in the funeral prayer. Maulana Usmani declared: “After Emperor Alamgir, India has not produced a greater Muslim whose unflinching faith and rock-like determination transformed the misfortunes of a 100 million Muslims into a singal triumph.”

Khuda rehmat kanud ein ashiqan pak teenat ra

[God bless these people who are good-natured.]

26 Jinnah, M. F. (n.d.). .

32

Quaid-e-Azam: Life at a glance 1876 Born on December 25 at Karachi

1883 Enrolled in Sind Madrassat-ul-Islam, Karachi

1886 Student at Gokul Das Tej Primary School, Bombay

1887 Returns to Karachi—rejoins Sind Madrassat-ul-Islam, Karachi

1891 Marries Emi Bai

1892 Proceeds to England for higher studies—joins Lincolns Inn

1896 Becomes a barrister—Return home

1897 Starts law practice in Bombay

1898 Bombay advocate-general MacPherson allows him to use his library

1900 Appointed Presidency Magistrate, Bombay

1901 Declines 1500 rupees a month job

1902 his father, Jinnah Poonja dies

1905 Accompanies Gopal Krishan Gokhale to London as member of Congress delegation

1906 Private Secretary to Dadabhai Naoroji

1907 Elected Vice-president of Indian Mussalman Association, Calcutta

1909 Elected unanimously as member Supreme Imperial Council

1911 Moves Wakf Validating bill

1912 Attends annual session of Muslim League at Calcutta

1913 Proceeds to England with Gokhale—returns to India the same year—joins Muslim League

1914 Visits England as a member of Congress delegation

1915 Elected member All India Muslim League Council

33

1916 Elected member Imperial Legislative Council. Elected president at the historic Muslim League session at Lucknow—Lucknow Pact

1917 Participates in Home Rule Movement—meets Montague

1918 Marries Muhtarma Maryam Jinnah—speaks on free and compulsory education

1918 Movement in Imperial Legislative Council—leads protest against Lord Willingdon

1919 Resigns Imperial Council in protest against —sends message to All India Khilafat Conference

1920 Leaves the Congress

1923 Elected again unanimously to the Imperial Legislative Council

1926 Elected once again to Imperial Legislative Council

1927 Attends All Parties Conference—takes oath as member of Imperial Legislative Council—plays leading role in the Delhi Proposals.

1928 Nehru Report

1929 His wife Muhtarma Maryam Jinnah, dies – 14 Points.

1930 Attends first Round Table Conference in London as representative of Muslims—Settles in England—Iqbal’s Address.

1931 Attends second Round Table Conference—Stays away for a time from Indian Politics.

1934 Again elected to Imperial Council.

1935 Addresses students of Muslim University—Returns home on the insistence of Allama Iqbal and other friends.

1936 Arrives in Lahore because of Shaheed Ganj Mosque incident—Addresses Muslim students of Calcutta—Tells them unity of Muslim main objectives.

34

1937 Presides over the first session of the All India Muslim Students Federation at Calcutta—Curt rejoinder to Nehru: “No, there are three parties”

1938 Attends Aligarh Muslim University function as chief guest—Presides over the Muslim League Session at Karachi—Title of “Quaid-e-Azam” conferred on him

1939 Visits Viceroy Lord Linlithgow on the latter’s invitation—Calls upon Muslims to observe “Deliverance Day”

1940 Passage of the Pakistan Resolution—Main objectives: service to the Muslims and achievements of freedom

1942 Cripps mission—Cripps meets Quaid and other Indian leaders— establishment of Pakistan as accepted principle—“— Quaid-e-Azam stay aloof

1943 Khaksar Rafiq Sabir’s murderous attack on the Quaid—Opening ceremony of Lahore Muslim Students Federation and Quaid-e-Azam’s Address— Meets Gandhi on September 9

1945 Simla Conference—Visits Baluchistan—historic success in elections—calls for celebrating “Victory Day”

1946 Resounding success of Muslim League in provincial elections—Cabinet Mission arrives—Formation of provisional government—Visits London on invitation of British government—Meets Amin-ul-Hussaini, Grand Mufti of on return journey

1947 Lord Mountbaten arrives—Quaid meets Viceroy and voices demand for Pakistan—June 3 formula—Quaid ends Radio broadcast with the words: “Pakistan Zindabad”—Addresses Pakistan’s Constituent Assembly on 11 August—Creation of Pakistan—Eid message as Pakistan’s Governor- General—Eid-ul-Azha message on October 24—Appeals to refugees to show patience

1948 Attends launching of “Delawar”—Attends Sibi Darbar—Addresses a concourse of three lakhs in Dacca—opening ceremony of State Bank of

35

Pakistan—Proceeds to to recover health—First message—Arrives in Karachi September 11—Dies at 10:45 pm

36

Bibliography Ahmed, J.-u.-D. (1990). Glimpses of Quaid-e-Azam. Karachi: Royal Book Society.

Barni, M. H. (1998). Collected Letters of Iqbal (Vol. 4). New Delhi, Bharat: Urdu Academy.

Bolitho, H. (n.d.). Jinnah, Creator of Pakistan.

Jinnah, M. F. (n.d.). My Brother.

Khan, K. A. (1996). Speeches, Statements and Messages of the Quaid-e-Azam (Vol. 3). Lahore: Bazm-e-Iqbal.

Khawaja, R. H. (1986). Quaid-e-Azam Kay 72 Saal (Urdu). Karachi: Nafees Academy.

Riaz, H. (1987). Pakistan Naguzeer Tha (Urdu). Karachi: Karachi University.

Saeed, A. (1976). Guftar-e-Quiad-e-Azam. Islambad.

Saleem, D. M. (1998). Quaid-e-Azam Muhammad Ali Jinnah. Lahore: Qaumi Publishers.

Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 3). Lahore: Bazm-e- Iqbal.

Siddiqui, A. I. (1998). Quaid-e-Azam: Speeches and Statements (Vol. 4). Lahore: Bazm-e- Iqbal.

Siddiqui, H. R. (1993). Quaid-e-Azam Kaisa Pakistan Chahtay Thay? (Urdu). Lahore: Karwan-e-Adab.

Siddiqui, S. M. (1992). Tehrik-e-Pakistan Kay Rehnuma (Urdu). Lahore: Feroz Sons.

Wolpert, S. (1984). Jinnah of Pakistan. New York: Oxford University Press.

37