An Opinion Piece by S. H. Qadri, Research Associate, MUSLIM Institute
Quaid-e-Azam is considered the seconded greatest Muslim leader in the Subcontinent after Aurangzeb Alamgir. When we go through the pages of his life, he emerges not only as the Father of Pakistani nation but also as an eminent leader of Muslim nation and a history maker. The researcher of the personalities, affecting the vicissitude of the Subcontinent, American historian Stanley Wolpert had that’s why said
“Few individuals significantly alter the course of history. Fewer still modify the map of the world. Hardly anyone can be credited with creating a nation-state. Muhammad Ali Jinnah did all three” 1
If we present the chronological order of the life of Quaid-e-Azam, after the completion of education, it goes like that;
|For 6 months||served in judiciary|
|1 Years||served in diplomacy|
|2 Years||passed the barrister’s exam|
|3 Years||remained jobless|
|12 Years||enjoyed married life|
|16 Years||remained associated with Congress|
|31 Years||led Muslim league|
|44 Years||practiced law|
|One year and 27 days||remained designated as governor general of Pakistan|
After the existence of Pakistan, out of seventy one years, eighth months, and six days of Quaid-e-Azam’s life only for 392 days the destiny let him patronize Pakistan. But if we analyze only those 392 days, we remember those remarks, quoted by a former Indian secretary of state ‘Lord Pathic Lawrence’
"Gandhi died by the hands of an assassin: Jinnah died by his devotion to Pakistan"2
A brief sketch of Quaid’s life from August 14, 1947 to September 11, 1948
Every low and high is aware of the fact that for the past sixty five years of Pakistan’s independent life, its present state is not reflective of the Pakistan that Quaid-e-Azam had desired. But the third generation of Pakistani youth rarely knows that what the Pakistan of Quaid-e-Azam was like and if Quaid-e-Azam had lived only for 5 more years, what would have been the condition of Pakistan.
Immediately after its advent, Quaid’s Pakistan was targeted by the Hindu disparagement. They began to propagate that Pakistan would fail to establish itself, rather they started maneuvering mean tools and traps so that Pakistan surrender to allege with India but Quaid-e-Azam and his devoted companions with their untiring and sincere efforts, dazed all the efforts of the cunning Hindu bunya.
Quaid initiated structuring the edifice of the new state with great simplicity and frugality. He formed one selection board only on July 1947, to select experienced and eligible administrative staff. This board hired the services of the experienced British civil servants so that the institutions of the state should be erected on strong foundations. With the commencement of 1948, Quaid formed a development board so that the developmental work should be planned and these plans should be executed. He established an academy for the training of the young civil servants. For the officers it was made obligatory to learn Urdu and Bengali languages. The police service, account service and foreign services department were set up separately to improve the overall performance of the government. In February 1948, he established a pay commission to fix the incentives for government employees. The constitution assembly amended the 1935 act transitorily and on one side eliminated the reference of loyalty to the British King from the oath of the civil servants and on the other hand granted the authority of the selection of the designates of civil servants to governor general. This increased his workload and eventually affected his health. Despite that he continued taking keen interest in the affairs of the state. He used to examine each file very keenly and wrote remarks on it. Once the response on some file was delayed, and excuse was begged for it, he said,
“I wish administration should work efficiently and they shouldn’t expect from me that I would ignore delay in the work without any solid reason”
Quaid-e-Azam continued examining different files and issuing decrees on them till the last moment of his life. Due to the severity of disease, when his health broke down and venerable Fatima Jinnah asked him to consult the doctor, he replied
“I have got too much to do. I cannot waste my time”4
He applied emergency on 27 August 1948 to abolish economic crisis generated because of unusual increase in the number of immigrants. A committee comprising five ministers was presenting its report on the daily basis. Once the report presenting was disappointing, he said
“He will defend every inch of Pakistan unless he is thrown into Indian Ocean”5
Provincial governors used to send fortnightly report about the problems and the measures taken to solve them in their provinces. Thus Quaid-e-Azam was aware of the happenings in every corner of the country and he found it easy to issue relevant orders. When the issue of the employees’ payments came up, he took the whole nation into confidence. Within three days, 60 millions rupees were collected. On the eve of the inauguration of State Bank, the military secretary suggested sending the draft of his speech to Liaqat Ali Khan but he prepared the speech himself. Despite intense physical ailment, he took personal interest in all the affairs. With regards to administrative affairs, he formed such an agile and suitable administration that was able to solve the problems of the masses. On July 3, 1948, he raised the Committee responsible for the sighting of the moon which shows his seriousness about Hijri calendar as it was a religious concern of the Muslims. Quaid-e-Azam was very careful about the expenses from national income. He presented himself as an example in this regard. The expenses of governor house were very limited. Staff was small. Often he didn’t serve the members of cabinet with tea. He used to receive only one rupee as a symbol of pay from the treasure of the government. He said that wastage of money was sin and if the money was from the governmental funds, its wastage was the worst sin. Quaid-e-Azam launched Pakistan Relief Fund for the rehabilitation of the migrants. He used to check it himself, demand statement from the bank, and ask for the detail of expenditures. It’s stated in Jinnah papers:
“Quaid-e-Azam safeguarded the treasury of the government like a custodian”7
While analyzing the pace of progress during Quaid-e-Azam’s one year regime, Muhammad Salman Khan has written “At the time of independence the production of electricity in the country was only 60 Megawatt. Before partition the power was supplied from Indian areas which were disconnected. Despite the arrival of millions of refugees, the forerunners of the caravan of Quaid didn’t lose heart and surprised the world by presenting first surplus budget while India who had usurped Pakistani assets presented the deficit budget cursing its previous masters.
After presenting the first surplus budget, next month in March, 1948 the first national fiscal policy for the improvement of the state was announced. (Two weeks before on the occasion of his visit to Mianwali, he had clearly indicated about the construction of Mianwali Hydro Power Project (Kala Bagh Dam). The government announced the construction of Nadra Canal and Ghotki Canal in Sindh, beside the construction of 500 Megawatt Mianwali Hydro Power project. It also announced about the construction of Karnafuly Dam in East Pakistan so that for the needs of energy could be fulfilled adequately without depending on any one. As a retort to Pakistan’s Surplus budget and excellent Economic policy, India detained the waters of all the canals, flowing towards Pakistan on April 1, 1948, overlooking all the moral and legal international laws. Its aim was to demolish Pakistan’s agriculture. Quaid-e-Azam with his unmatched intellect, delayed the construction of Mianwali Hydro Project for the time being and started the construction of three canals i.e. B.R.B, Marala Rawiland and Buloki Sulemanki Link, immediately without any foreign grant or technicians. (8) The projects that Quaid-e-Azam started within these 392 days, set Pakistan to its destination and the pace of development was rapid. Just imagine if Quaid-e-Azam had lived for five more years, what would have been the standing of Pakistan in 1952.
Quaid-e-Azam wanted to prepare the constitution of Pakistan without any delay. Three months before the establishment of Pakistan he tried to accomplish the constitutional assembly and emphasized to form an advisory committee of experts to guide it. He desired that Pakistan’s constitution should be prepared by the members of constitutional assembly. In June, 1947, Quaid-e-Azam requested Vice Roy to provide with a first class constitutional expert and an excellent draftsman who should assist in the preparation of the constitution for Pakistan. Quaid-e-Azam studied the constitutions of the different countries.
Quaid-e-Azam tried to keep in progress the sessions of constitutional assembly, consistently for the preparation of the constitution but the circumstances didn’t allow him. In his life, on 24th August 1948, he convened the session of constitutional assembly so that the constitution may be prepared but this session couldn’t go on. Although in his life Pakistan’s constitution couldn’t be jotted down, yet on the eve of the celebrations of Eid-e-Meelad-u-Nabi (SAWW), during his address Quaid-e-Azam gave a vivid outline about the constitution.
“They are unable to understand this fact that a particular group of people who want to make an deliberate mischief by propagating that the constitution of Pakistan will not be founded on Sharia ’a. Islamic principles are applicable to life today in the same manner as they were applicable 1300 years before. Let us make this (constitution). We will make it and we will show it to the whole world”8
Some people, on the basis of their observation, about Quaid-e-Azam’s flexible behavior, think that Quaid-e-Azam was a secular person. Although, throughout, in his life he conversed in English language but during the Pakistan movement or in his addresses within the state, he never used the word secular. Neither your speeches indicate towards secularism while several in his speeches he refereed to Quran, Sunnah and Islamic Sharia ’a. The famous Pakistani historian, Dr. Safdar states
“Quaid-e-Azam announced 101 times before the partition of Pakistan that the edifice of the Pakistan will be raised on Islamic principles and after the partition he asserted it 14 times that the governing law, constitution and the structure of the state will be erected on Islamic fundamentals. He affirmed several times that the Holy Quran is our guide and we must take the light of guidance from the Quran”
Quaid’s flexibility towards religion was not due the weakness of his faith but because of the lethargy of the Muslims in practicing the religion. In June 1948, General Akbar Khan suggested to Quaid-e-Azam that since wine is forbidden in Islam, it should be banned in the army units. Quaid replied,
“Do you think Quaid-e-Azam’s order will be more effective than the orders of the Holy Quran? Never! The people who do not follow the decree of the Holy Quran, they will never follow the orders of Quaid-e-Azam”
To prove that Quaid-e-Azam was a secular person, the critics refer to his speech delivered on 11 August, 1948 as they don’t have any other substantial reference to associate with their propaganda. But the points that he detailed in this address also, can bee exactly marked out in the “Madina Pact” made by Prophet Muhammad (SAWW) and these were the fundamentals on which the first Muslim state in Madina was founded. Many people have drawn attention towards it. (Another essay by the author of this article under the title of ‘Madina Pact and Quaid-e-Azam’ may be consulted which was published in Mira’at-ul-Arifeen, August 2013 edition) If the speech of Quaid-e-Azam (delivered on August 11, 1948) establishes that Quaid was a secular person, what will be the viewpoint of these critics about Prophet Muhammad (SAWW) after the study of Madina Pact?
Quaid-e-Azam's Foreign Policy
Although Pakistan had to face perils in the field of foreign ministry also like other fields yet it was due to the successful foreign policy of Quaid-e-Azam that Pakistan became a member country of United Nations and its other organizations within one and a half month of its creation. There was a dearth of seasoned diplomats but, since Quaid-e-Azam’s vision contained universal peace, (being Islamic in nature), he had a staunch faith in constitution, democracy and peace. Throughout his political life he never indulged into any kind of political adventurism nor bargained on principles and his self respect. On August 15, 1948, while inaugurating Pakistan Broadcasting Service, Quaid-e-Azam summed up Pakistan’s foreign policy in the following words:
“Peace should be our objective inside as well as outside the country. We desire to remain peaceful and want to maintain sincere relationship with our closer neighbors and the world at large. We don’t nurture any aggressive intentions against anyone. We support the charter of United Nations. We will play our vital role for world peace and prosperity”
While elucidating Pakistan’s foreign policy, Quaid-e-Azam were entirely mindful about Islam also. It was the tremendous success of Quaid-e-Azam’s foreign policy that despite the opposition of Afghanistan, Pakistan got the membership of UNO on 30th September 1947.
Quaid-e-Azam and Muslim League began to raise the voice for the liberation of Palestine from 1933. After the creation of Pakistan, Quaid-e-Azam wrote a letter to American President Truman and demanded that the state of Palestine should not be divided.
In UNO, Pakistan had voted against Israel and had not approved of Israel as an independent state because this could endanger the peace of the whole region. Quaid-e-Azam had such a heartfelt concern for Palestine (because of the Bait-ul-Maqdas) that despite economic paucity, Quaid-e-Azam, in his letters to Mufti-e-Azam Ammer-ul-Hussaini, used to sympathize with him and assured him of cooperation and support.
Quaid-e-Azam took special interest in developing friendly relationships with other Muslim countries. Quaid-e-Azam wanted to form a Block of Muslim states so that they could face the enemy.
“In Aril 1948 when some prominent Iranian journalists visited Pakistan, Quaid-e-Azam arranged a lunch for them and advised them to play their role to unite Muslim Ummah”. 13
Quaid-e-Azam was also desirous of establishing good relationship with India but on the bases of principles. A Swiss journalist questioned Quaid-e-Azam whether Pakistan and India could solve their conflicts peacefully. Quaid-e-Azam replied
“Yes, if India diminishes its superiority complex and maintain relationship with Pakistan on the basis of equity, and try to comprehend the realities.”
Quaid-e-Azam was strictly against taking dictations from any other country. When Afghanistan demanded to name NWFP (Khyber pakhtoon khawah) as Pakhtoonistan, Quaid‘s fair and square reply was
“Pakistan will not take dictation from any country. The authority to change the name of the province is not with the government; only constitutional assembly can do that”
Quaid-e-Azam’s vision is as a clear as the broad day light. But it couldn’t be implemented as he wanted it to be. From the day of his death the time of deprivation started for Pakistan. In my personal capacity I don’t mind if I say that 11th September 1948, was actually Pakistan’s 9/11.With the death of Pakistan, the greatest tragedy that Pakistan had to face was the vacuum created with the death of a righteous and sincere leader. Eventually it led to the dearth of true leadership. The secret of Hindustan’s progress was that the pioneer of “Maha Bharti Hindustan” P.L.J Nehru remained Indian PM for eighteen years. Although for water, he had ill intentions right from the beginning but on his credit there is a great achievement that he abolished feudal system from India within five years which Pakistani rulers failed to do in 66 years.
The dearth of leadership doesn’t mean that Pakistan didn’t have leaders, politicians or rulers. Pakistan had all that but none of them was as daring as Quaid-e-Azam. We always found pusillanimous leaders. There was a time when Quaid-e-Azam asserted to reply the Indian aggression with aggression. And now we are threatened with constant Indian aggression. India keeps on bombarding and shelling we continue to condemn. Isn’t it lack of leadership or what else? Quaid-e-Azam wanted to make Pakistan a laboratory for Islam but during these 65 years this country has become a hideaway for sectarianism, terrorism, corruption, and plunder. Isn’t it the deficit of leadership? At the time of the creation of Pakistan, no one could imagine that the homosexuals will hold their processions here and the Muslim rulers and the masses of Pakistan will maintain evasive silence, instead of putting tremendous protests and legal proceeding. Moreover the international dramas promoting the disintegration of family unit, will bulldoze the morality of our generation through Pakistani channels? Had Quaid-e-Azam been alive today, would he remain silent over it? What is it other than the drought of leadership?
"Jinnah" redirects here. For other uses, see Jinnah (disambiguation).
Muhammad Ali Jinnah (born Mahomedali Jinnahbhai; Hindustani: [ˈmoːɦmːəd̪ ˈəliː ˈdʒɪnːaːɦ]; Gujarati: [ˈməɦməd̪ ˈəli ˈdʒiɳɑ]; 25 December 1876 – 11 September 1948) was a lawyer, politician, and the founder of Pakistan. Jinnah served as the leader of the All-India Muslim League from 1913 until Pakistan's independence on 14 August 1947, and then as Pakistan's first Governor-General until his death. He is revered in Pakistan as Quaid-i-Azam (Urdu: قائد اعظم, "Great Leader") and Baba-i-Qaum (بابائے قوم, "Father of the Nation"). His birthday is considered a national holiday in Pakistan.
Born at Wazir Mansion in Karachi, Jinnah was trained as a barrister at Lincoln's Inn in London. Upon his return to British India, he enrolled at the Bombay High Court, and took an interest in national politics, which eventually replaced his legal practice. Jinnah rose to prominence in the Indian National Congress in the first two decades of the 20th century. In these early years of his political career, Jinnah advocated Hindu–Muslim unity, helping to shape the 1916 Lucknow Pact between the Congress and the All-India Muslim League, in which Jinnah had also become prominent. Jinnah became a key leader in the All India Home Rule League, and proposed a fourteen-point constitutional reform plan to safeguard the political rights of Muslims. In 1920, however, Jinnah resigned from the Congress when it agreed to follow a campaign of satyagraha, which he regarded as political anarchy.
By 1940, Jinnah had come to believe that Muslims of the Indian subcontinent should have their own state. In that year, the Muslim League, led by Jinnah, passed the Lahore Resolution, demanding a separate nation. During the Second World War, the League gained strength while leaders of the Congress were imprisoned, and in the elections held shortly after the war, it won most of the seats reserved for Muslims. Ultimately, the Congress and the Muslim League could not reach a power-sharing formula for the subcontinent to be united as a single state, leading all parties to agree to the independence of a predominantly Hindu India, and for a Muslim-majority state of Pakistan.
As the first Governor-General of Pakistan, Jinnah worked to establish the new nation's government and policies, and to aid the millions of Muslim migrants who had emigrated from the new nation of India to Pakistan after independence, personally supervising the establishment of refugee camps. Jinnah died at age 71 in September 1948, just over a year after Pakistan gained independence from the United Kingdom. He left a deep and respected legacy in Pakistan. Innumerable streets, roads and localities in the world are named after Jinnah. Several universities and public buildings in Pakistan bear Jinnah's name. According to his biographer, Stanley Wolpert, he remains Pakistan's greatest leader.
Family and childhood
See also: Jinnah family
Jinnah's given name at birth was Mahomedali,[a] and he was born most likely in 1876,[b] to Jinnahbhai Poonja and his wife Mithibai, in a rented apartment on the second floor of Wazir Mansion near Karachi, Sindh, now in Pakistan but then within the Bombay Presidency of British India. Jinnah's family was from a GujaratiIsmaili background, though Jinnah later followed the TwelverShi'a teachings, before finally converting to the Sunni sect. Jinnah was firmly a Sunni Muslim by the end of his life. Jinnah was from a wealthy merchant background, his father was a merchant and was born to a family of textile weavers in the village of Paneli in the princely state of Gondal (Kathiawar, Gujarat); his mother was also of that village. They had moved to Karachi in 1875, having married before their departure. Karachi was then enjoying an economic boom: the opening of the Suez Canal in 1869 meant it was 200 nautical miles closer to Europe for shipping than Bombay. Jinnah was the second child; he had three brothers and three sisters, including his younger sister Fatima Jinnah. The parents were native Gujarati speakers, and the children also came to speak Kutchi and English. Jinnah was fluent in Gujarati, his mother-tongue and could read and write in it, and he signed his name in the Gujarati transliteration, but he was not comfortable with Urdu or Bengali and could not read or write Urdu. Except for Fatima, little is known of his siblings, where they settled or if they met with their brother as he advanced in his legal and political careers.
As a boy, Jinnah lived for a time in Bombay with an aunt and may have attended the Gokal Das Tej Primary School there, later on studying at the Cathedral and John Connon School. In Karachi, he attended the Sindh-Madrasa-tul-Islam and the Christian Missionary Society High School. He gained his matriculation from Bombay University at the high school. In his later years and especially after his death, a large number of stories about the boyhood of Pakistan's founder were circulated: that he spent all his spare time at the police court, listening to the proceedings, and that he studied his books by the glow of street lights for lack of other illumination. His official biographer, Hector Bolitho, writing in 1954, interviewed surviving boyhood associates, and obtained a tale that the young Jinnah discouraged other children from playing marbles in the dust, urging them to rise up, keep their hands and clothes clean, and play cricket instead.
Education in England
In 1892, Sir Frederick Leigh Croft, a business associate of Jinnahbhai Poonja, offered young Jinnah a London apprenticeship with his firm, Graham's Shipping and Trading Company. He accepted the position despite the opposition of his mother, who before he left, had him enter an arranged marriage with his cousin, two years his junior from the ancestral village of Paneli, Emibai Jinnah. Jinnah's mother and first wife both died during his absence in England. Although the apprenticeship in London was considered a great opportunity for Jinnah, one reason for sending him overseas was a legal proceeding against his father, which placed the family's property at risk of being sequestered by the court. In 1893, the Jinnahbhai family moved to Bombay.
Soon after his arrival in London, Jinnah gave up the apprenticeship to study law, enraging his father, who had, before his departure, given him enough money to live for three years. The aspiring barrister joined Lincoln's Inn, later stating that the reason he chose Lincoln's over the other Inns of Court was that over the main entrance to Lincoln's Inn were the names of the world's great lawgivers, including Muhammad. Jinnah's biographer Stanley Wolpert notes that there is no such inscription, but inside is a mural showing Muhammad and other lawgivers, and speculates that Jinnah may have edited the story in his own mind to avoid mentioning a pictorial depiction which would be offensive to many Muslims. Jinnah's legal education followed the pupillage (legal apprenticeship) system, which had been in force there for centuries. To gain knowledge of the law, he followed an established barrister and learned from what he did, as well as from studying lawbooks. During this period, he shortened his name to Muhammad Ali Jinnah.
During his student years in England, Jinnah was influenced by 19th-century British liberalism, like many other future Indian independence leaders. This political education included exposure to the idea of the democratic nation, and progressive politics. He became an admirer of the Parsi British Indian political leaders Dadabhai Naoroji and Sir Pherozeshah Mehta. Naoroji had become the first British Member of Parliament of Indian extraction shortly before Jinnah's arrival, triumphing with a majority of three votes in Finsbury Central. Jinnah listened to Naoroji's maiden speech in the House of Commons from the visitor's gallery.
The Western world not only inspired Jinnah in his political life, but also greatly influenced his personal preferences, particularly when it came to dress. Jinnah abandoned local garb for Western-style clothing, and throughout his life he was always impeccably dressed in public. He came to own over 200 suits, which he wore with heavily starched shirts with detachable collars, and as a barrister took pride in never wearing the same silk tie twice. Even when he was dying, he insisted on being formally dressed, "I will not travel in my pyjamas." In his later years he was usually seen wearing a Karakul hat which subsequently came to be known as the "Jinnah cap".
Dissatisfied with the law, Jinnah briefly embarked on a stage career with a Shakespearean company, but resigned after receiving a stern letter from his father. In 1895, at age 19, he became the youngest Indian to be called to the bar in England. Although he returned to Karachi, he remained there only a short time before moving to Bombay.
Legal and early political career
At the age of 20, Jinnah began his practice in Bombay, the only Muslim barrister in the city. English had become his principal language and would remain so throughout his life. His first three years in the law, from 1897 to 1900, brought him few briefs. His first step towards a brighter career occurred when the acting Advocate General of Bombay, John Molesworth MacPherson, invited Jinnah to work from his chambers. In 1900, P. H. Dastoor, a Bombay presidency magistrate, left the post temporarily and Jinnah succeeded in getting the interim position. After his six-month appointment period, Jinnah was offered a permanent position on a 1,500 rupee per month salary. Jinnah politely declined the offer, stating that he planned to earn 1,500 rupees a day—a huge sum at that time—which he eventually did. Nevertheless, as Governor-General of Pakistan, he would refuse to accept a large salary, fixing it at 1 rupee per month.
As a lawyer, Jinnah gained fame for his skilled handling of the 1907 "Caucus Case". This controversy arose out of Bombay municipal elections, which Indians alleged were rigged by a "caucus" of Europeans to keep Sir Pherozeshah Mehta out of the council. Jinnah gained great esteem from leading the case for Sir Pherozeshah, himself a noted barrister. Although Jinnah did not win the Caucus Case, he posted a successful record, becoming well known for his advocacy and legal logic. In 1908, his factional foe in the Indian National Congress, Bal Gangadhar Tilak, was arrested for sedition. Before Tilak unsuccessfully represented himself at trial, he engaged Jinnah in an attempt to secure his release on bail. Jinnah did not succeed, but obtained an acquittal for Tilak when he was charged with sedition again in 1916.
One of Jinnah's fellow barristers from the Bombay High Court remembered that "Jinnah's faith in himself was incredible"; he recalled that on being admonished by a judge with "Mr Jinnah, remember that you are not addressing a third-class magistrate", Jinnah shot back, "My Lord, allow me to warn you that you are not addressing a third-class pleader." Another of his fellow barristers described him, saying:
He was what God made him, a great pleader. He had a sixth sense: he could see around corners. That is where his talents lay ... he was a very clear thinker ... But he drove his points home—points chosen with exquisite selection—slow delivery, word by word.
Further information: Indian independence movement and Pakistan movement
In 1857, many Indians had risen in revolt against British rule. In the aftermath of the conflict, some Anglo-Indians, as well as Indians in Britain, called for greater self-government for the subcontinent, resulting in the founding of the Indian National Congress in 1885. Most founding members had been educated in Britain, and were content with the minimal reform efforts being made by the government. Muslims were not enthusiastic about calls for democratic institutions in British India, as they constituted a quarter to a third of the population, outnumbered by the Hindus. Early meetings of the Congress contained a minority of Muslims, mostly from the elite.
Jinnah devoted much of his time to his law practice in the early 1900s, but remained politically involved. Jinnah began political life by attending the Congress's twentieth annual meeting, in Bombay in December 1904. He was a member of the moderate group in the Congress, favouring Hindu–Muslim unity in achieving self-government, and following such leaders as Mehta, Naoroji, and Gopal Krishna Gokhale. They were opposed by leaders such as Tilak and Lala Lajpat Rai, who sought quick action towards independence. In 1906, a delegation of Muslim leaders headed by the Aga Khan called on the new Viceroy of India, Lord Minto, to assure him of their loyalty and to ask for assurances that in any political reforms they would be protected from the "unsympathetic [Hindu] majority". Dissatisfied with this, Jinnah wrote a letter to the editor of the newspaper Gujarati, asking what right the members of the delegation had to speak for Indian Muslims, as they were unelected and self-appointed. When many of the same leaders met in Dacca in December of that year to form the All-India Muslim League to advocate for their community's interests, Jinnah was again opposed. The Aga Khan later wrote that it was "freakishly ironic" that Jinnah, who would lead the League to independence, "came out in bitter hostility toward all that I and my friends had done ... He said that our principle of separate electorates was dividing the nation against itself." In its earliest years, however, the League was not influential; Minto refused to consider it as the Muslim community's representative, and it was ineffective in preventing the 1911 repeal of the partition of Bengal, an action seen as a blow to Muslim interests.
Although Jinnah initially opposed separate electorates for Muslims, he used this means to gain his first elective office in 1909, as Bombay's Muslim representative on the Imperial Legislative Council. He was a compromise candidate when two older, better-known Muslims who were seeking the post deadlocked. The council, which had been expanded to 60 members as part of reforms enacted by Minto, recommended legislation to the Viceroy. Only officials could vote in the council; non-official members, such as Jinnah, had no vote. Throughout his legal career, Jinnah practised probate law (with many clients from India's nobility), and in 1911 introduced the Wakf Validation Act to place Muslim religious trusts on a sound legal footing under British Indian law. Two years later, the measure passed, the first act sponsored by non-officials to pass the council and be enacted by the Viceroy. Jinnah was also appointed to a committee which helped to establish the Indian Military Academy in Dehra Dun.
In December 1912, Jinnah addressed the annual meeting of the Muslim League although he was not yet a member. He joined the following year, although he remained a member of the Congress as well and stressed that League membership took second priority to the "greater national cause" of an independent India. In April 1913, he again went to Britain, with Gokhale, to meet with officials on behalf of the Congress. Gokhale, a Hindu, later stated that Jinnah "has true stuff in him, and that freedom from all sectarian prejudice which will make him the best ambassador of Hindu–Muslim Unity". Jinnah led another delegation of the Congress to London in 1914, but due to the start of the First World War found officials little interested in Indian reforms. By coincidence, he was in Britain at the same time as a man who would become a great political rival of his, Mohandas Gandhi, a Hindu lawyer who had become well known for advocating satyagraha, non-violent non-co-operation, while in South Africa. Jinnah attended a reception for Gandhi, and returned home to India in January 1915.
Break from the Congress
Jinnah's moderate faction in the Congress was undermined by the deaths of Mehta and Gokhale in 1915; he was further isolated by the fact that Naoroji was in London, where he remained until his death in 1917. Nevertheless, Jinnah worked to bring the Congress and League together. In 1916, with Jinnah now president of the Muslim League, the two organisations signed the Lucknow Pact, setting quotas for Muslim and Hindu representation in the various provinces. Although the pact was never fully implemented, its signing ushered in a period of co-operation between the Congress and the League.
During the war, Jinnah joined other Indian moderates in supporting the British war effort, hoping that Indians would be rewarded with political freedoms. Jinnah played an important role in the founding of the All India Home Rule League in 1916. Along with political leaders Annie Besant and Tilak, Jinnah demanded "home rule" for India—the status of a self-governing dominion in the Empire similar to Canada, New Zealand and Australia, although, with the war, Britain's politicians were not interested in considering Indian constitutional reform. British Cabinet minister Edwin Montagu recalled Jinnah in his memoirs, "young, perfectly mannered, impressive-looking, armed to the teeth with dialectics, and insistent on the whole of his scheme".
In 1918, Jinnah married his second wife Rattanbai Petit ("Ruttie"), 24 years his junior. She was the fashionable young daughter of his friend Sir Dinshaw Petit, and was part of an elite Parsi family of Bombay. There was great opposition to the marriage from Rattanbai's family and the Parsi community, as well as from some Muslim religious leaders. Rattanbai defied her family and nominally converted to Islam, adopting (though never using) the name Maryam Jinnah, resulting in a permanent estrangement from her family and Parsi society. The couple resided at South Court Mansion in Bombay, and frequently travelled across India and Europe. The couple's only child, daughter Dina, was born on 15 August 1919. The couple separated prior to Ruttie's death in 1929, and subsequently Jinnah's sister Fatima looked after him and his child.
Relations between Indians and British were strained in 1919 when the Imperial Legislative Council extended emergency wartime restrictions on civil liberties; Jinnah resigned from it when it did. There was unrest across India, which worsened after the Jallianwala Bagh massacre in Amritsar, in which British troops fired upon a protest meeting, killing hundreds. In the wake of Amritsar, Gandhi, who had returned to India and become a widely respected leader and highly influential in the Congress, called for satyagraha against the British. Gandhi's proposal gained broad Hindu support, and was also attractive to many Muslims of the Khilafat faction. These Muslims, supported by Gandhi, sought retention of the Ottoman caliphate, which supplied spiritual leadership to many Muslims. The caliph was the Ottoman Emperor, who would be deprived of both offices following his nation's defeat in the First World War. Gandhi had achieved considerable popularity among Muslims because of his work during the war on behalf of killed or imprisoned Muslims. Unlike Jinnah and other leaders of the Congress, Gandhi did not wear western-style clothing, did his best to use an Indian language instead of English, and was deeply rooted in Indian culture. Gandhi's local style of leadership gained great popularity with the Indian people. Jinnah criticised Gandhi's Khilafat advocacy, which he saw as an endorsement of religious zealotry. Jinnah regarded Gandhi's proposed satyagraha campaign as political anarchy, and believed that self-government should be secured through constitutional means. He opposed Gandhi, but the tide of Indian opinion was against him. At the 1920 session of the Congress in Nagpur, Jinnah was shouted down by the delegates, who passed Gandhi's proposal, pledging satyagraha until India was independent. Jinnah did not attend the subsequent League meeting, held in the same city, which passed a similar resolution. Because of the action of the Congress in endorsing Gandhi's campaign, Jinnah resigned from it, leaving all positions except in the Muslim League.
Wilderness years; interlude in England
The alliance between Gandhi and the Khilafat faction did not last long, and the campaign of resistance proved less effective than hoped, as India's institutions continued to function. Jinnah sought alternative political ideas, and contemplated organising a new political party as a rival to the Congress. In September 1923, Jinnah was elected as Muslim member for Bombay in the new Central Legislative Assembly. He showed much skill as a parliamentarian, organising many Indian members to work with the Swaraj Party, and continued to press demands for full responsible government. In 1925, as recognition for his legislative activities, he was offered a knighthood by Lord Reading, who was retiring from the Viceroyalty. He replied: "I prefer to be plain Mr Jinnah."
In 1927, the British Government, under Conservative Prime Minister Stanley Baldwin, undertook a decennial review of Indian policy mandated by the Government of India Act 1919. The review began two years early as Baldwin feared he would lose the next election (which he did, in 1929). The Cabinet was influenced by minister Winston Churchill, who strongly opposed self-government for India, and members hoped that by having the commission appointed early, the policies for India which they favoured would survive their government. The resulting commission, led by LiberalMPJohn Simon, though with a majority of Conservatives, arrived in India in March 1928. They were met with a boycott by India's leaders, Muslim and Hindu alike, angered at the British refusal to include their representatives on the commission. A minority of Muslims, though, withdrew from the League, choosing to welcome the Simon Commission and repudiating Jinnah. Most members of the League's executive council remained loyal to Jinnah, attending the League meeting in December 1927 and January 1928 which confirmed him as the League's permanent president. At that session, Jinnah told the delegates that "A constitutional war has been declared on Great Britain. Negotiations for a settlement are not to come from our side ... By appointing an exclusively white Commission, [Secretary of State for India] Lord Birkenhead has declared our unfitness for self-government."
Birkenhead in 1928 challenged Indians to come up with their own proposal for constitutional change for India; in response, the Congress convened a committee under the leadership of Motilal Nehru. The Nehru Report favoured constituencies based on geography on the ground that being dependent on each other for election would bind the communities closer together. Jinnah, though he believed separate electorates, based on religion, necessary to ensure Muslims had a voice in the government, was willing to compromise on this point, but talks between the two parties failed. He put forth proposals that he hoped might satisfy a broad range of Muslims and reunite the League, calling for mandatory representation for Muslims in legislatures and cabinets. These became known as his Fourteen Points. He could not secure adoption of the Fourteen Points, as the League meeting in Delhi at which he hoped to gain a vote instead dissolved into chaotic argument.
After Baldwin was defeated at the 1929 British parliamentary election, Ramsay MacDonald of the Labour Party became prime minister. MacDonald desired a conference of Indian and British leaders in London to discuss India's future, a course of action supported by Jinnah. Three Round Table Conferences followed over as many years, none of which resulted in a settlement. Jinnah was a delegate to the first two conferences, but was not invited to the last. He remained in Britain for most of the period 1930 through 1934, practising as a barrister before the Privy Council, where he dealt with a number of India-related cases. His biographers disagree over why he remained so long in Britain—Wolpert asserts that had Jinnah been made a Law Lord, he would have stayed for life, and that Jinnah alternatively sought a parliamentary seat. Early biographer Hector Bolitho denied that Jinnah sought to enter the British Parliament, while Jaswant Singh deems Jinnah's time in Britain as a break or sabbatical from the Indian struggle. Bolitho called this period "Jinnah's years of order and contemplation, wedged in between the time of early struggle, and the final storm of conquest".
In 1931, Fatima Jinnah joined her brother in England. From then on, Muhammad Jinnah would receive personal care and support from her as he aged and began to suffer from the lung ailments which would kill him. She lived and travelled with him, and became a close advisor. Muhammad Jinnah's daughter, Dina, was educated in England and India. Jinnah later became estranged from Dina after she decided to marry a Christian, Neville Wadia from a prominent Parsi business family. When Jinnah urged Dina to marry a Muslim, she reminded him that he had married a woman not raised in his faith. Jinnah continued to correspond cordially with his daughter, but their personal relationship was strained, and she did not come to Pakistan in his lifetime, but only for his funeral.
Return to politics
The early Thirties saw a resurgence in Indian Muslim nationalism, which came to a head with the Pakistan Declaration. In 1933, Indian Muslims, especially from the United Provinces, began to urge Jinnah to return and take up again his leadership of the Muslim League, an organisation which had fallen into inactivity. He remained titular president of the League,[c] but declined to travel to India to preside over its 1933 session in April, writing that he could not possibly return there until the end of the year.
Among those who met with Jinnah to seek his return was Liaquat Ali Khan, who would be a major political associate of Jinnah in the years to come and the first Prime Minister of Pakistan. At Jinnah's request, Liaquat discussed the return with a large number of Muslim politicians and confirmed his recommendation to Jinnah. In early 1934, Jinnah relocated to the subcontinent, though he shuttled between London and India on business for the next few years, selling his house in Hampstead and closing his legal practice in Britain.
Muslims of Bombay elected Jinnah, though then absent in London, as their representative to the Central Legislative Assembly in October 1934. The British Parliament's Government of India Act 1935 gave considerable power to India's provinces, with a weak central parliament in New Delhi, which had no authority over such matters as foreign policy, defence, and much of the budget. Full power remained in the hands of the Viceroy, however, who could dissolve legislatures and rule by decree. The League reluctantly accepted the scheme, though expressing reservations about the weak parliament. The Congress was much better prepared for the provincial elections in 1937, and the League failed to win a majority even of the Muslim seats in any of the provinces where members of that faith held a majority. It did win a majority of the Muslim seats in Delhi, but could not form a government anywhere, though it was part of the ruling coalition in Bengal. The Congress and its allies formed the government even in the North-West Frontier Province (N.W.F.P.), where the League won no seats despite the fact that almost all residents were Muslim.
According to Singh, "the events of 1937 had a tremendous, almost a traumatic effect upon Jinnah". Despite his beliefs of twenty years that Muslims could protect their rights in a united India through separate electorates, provincial boundaries drawn to preserve Muslim majorities, and by other protections of minority rights, Muslim voters had failed to unite, with the issues Jinnah hoped to bring forward lost amid factional fighting. Singh notes the effect of the 1937 elections on Muslim political opinion, "when the Congress formed a government with almost all of the Muslim MLAs sitting on the Opposition benches, non-Congress Muslims were suddenly faced with this stark reality of near-total political powerlessness. It was brought home to them, like a bolt of lightning, that even if the Congress did not win a single Muslim seat ... as long as it won an absolute majority in the House, on the strength of the general seats, it could and would form a government entirely on its own ..."
In the next two years, Jinnah worked to build support among Muslims for the League. He secured the right to speak for the Muslim-led Bengali and Punjabi provincial governments in the central government in New Delhi ("the centre"). He worked to expand the League, reducing the cost of membership to two annas (⅛ of a rupee), half of what it cost to join the Congress. He restructured the League along the lines of the Congress, putting most power in a Working Committee, which he appointed. By December 1939, Liaquat estimated that the League had three million two-anna members.
Struggle for Pakistan
Main article: Pakistan Movement
Background to independence
Until the late 1930s, most Muslims of the British Raj expected, upon independence, to be part of a unitary state encompassing all of British India, as did the Hindus and others who advocated self-government. Despite this, other nationalist proposals were being made. In a speech given at Allahabad to a League session in 1930, Sir Muhammad Iqbal called for a state for Muslims in British India. Choudhary Rahmat Ali published a pamphlet in 1933 advocating a state "Pakistan" in the Indus Valley, with other names given to Muslim-majority areas elsewhere in India. Jinnah and Iqbal corresponded in 1936 and 1937; in subsequent years, Jinnah credited Iqbal as his mentor, and used Iqbal's imagery and rhetoric in his speeches.
Although many leaders of the Congress sought a strong central government for an Indian state, some Muslim politicians, including Jinnah, were unwilling to accept this without powerful protections for their community. Other Muslims supported the Congress, which advocated a secular state upon independence. Nevertheless, the Congress enjoyed considerable Muslim support up to about 1937.
Events which separated the communities included the failed attempt to form a coalition government including the Congress and the League in the United Provinces following the 1937 election. According to historian Ian Talbot, "The provincial Congress governments made no effort to understand and respect their Muslim populations' cultural and religious sensibilities. The Muslim League's claims that it alone could safeguard Muslim interests thus received a major boost. Significantly it was only after this period of Congress rule that it [the League] took up the demand for a Pakistan state ..."
Balraj Puri in his journal article about Jinnah suggests that the Muslim League president, after the 1937 vote, turned to the idea of partition in "sheer desperation". Historian Akbar S. Ahmed suggests that Jinnah abandoned hope of reconciliation with the Congress as he "rediscover[ed] his own Islamic roots, his own sense of identity, of culture and history, which would come increasingly to the fore in the final years of his life". Jinnah also increasingly adopted Muslim dress in the late 1930s. In the wake of the 1937 balloting, Jinnah demanded that the question of power sharing be settled on an all-India basis, and that he, as president of the League, be accepted as the sole spokesman for the Muslim community.
Iqbal's influence on Jinnah
There is only one way out. Muslims should strengthen Jinnah's hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it, our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defense of our national existence.... The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims.
The well documented influence of Iqbal on Jinnah, with regard to taking the lead in creating Pakistan, has been described as "significant", "powerful" and even "unquestionable" by scholars. Iqbal has also been cited as an influential force in convincing Jinnah to end his self-imposed exile in London and re-enter the politics of India. Initially, however, Iqbal and Jinnah were opponents, as Iqbal believed Jinnah did not care about the crises confronting the Muslim community during the British Raj. According to Akbar S. Ahmed, this began to change during Iqbal's final years prior to his death in 1938. Iqbal gradually succeeded in converting Jinnah over to his view, who eventually accepted Iqbal as his "mentor". Ahmed comments that in his annotations to Iqbal's letters, Jinnah expressed solidarity with Iqbal's view: that Indian Muslims required a separate homeland.
Iqbal's influence also gave Jinnah a deeper appreciation for Muslim identity, as Jinnah came to appreciate not only Iqbal's politics but his convictions. The evidence of this influence began to be revealed from 1937 onwards. Jinnah not only began to echo Iqbal in his speeches, he started using Islamic symbolism and began directing his addresses to the underprivileged. Ahmed noted a change in Jinnah's words: while he still advocated freedom of religion and protection of the minorities, the model he was now aspiring to was that of the Prophet Muhammad, rather than that of a secular politician. Ahmed further avers that those scholars who have painted the later Jinnah as secular have misread his speeches which, he argues, must be read in the context of Islamic history and culture. Accordingly, Jinnah's imagery of the Pakistan that was to be began to make it clear it was to have an Islamic nature. This change has been seen to last for the rest of Jinnah's life. He continued to borrow ideas "directly from Iqbal—including his thoughts on Muslim unity, on Islamic ideals of liberty, justice and equality, on economics, and even on practices such as prayers".
In a speech in 1940, two years after the death of Iqbal, Jinnah expressed his preference for implementing Iqbal's vision for an Islamic Pakistan even if it meant he himself would never lead a nation. Jinnah stated, "If I live to see the ideal of a Muslim state being achieved in India, and I was then offered to make a choice between the works of Iqbal and the rulership of the Muslim state, I would prefer the former."
Second World War and Lahore Resolution
Main article: Lahore Resolution
On 3 September 1939, British Prime Minister Neville Chamberlain announced the commencement of war with Nazi Germany. The following day, the Viceroy, Lord Linlithgow, without consulting Indian political leaders, announced that India had entered the war along with Britain. There were widespread protests in India. After meeting with Jinnah and with Gandhi, Linlithgow announced that negotiations on self-government were suspended for the duration of the war. The Congress on 14 September demanded immediate independence with a constituent assembly to decide a constitution; when this was refused, its eight provincial governments resigned on 10 November and governors in those provinces thereafter ruled by decree for the remainder of the war. Jinnah, on the other hand, was more willing to accommodate the British, and they in turn increasingly recognised him and the League as the representatives of India's Muslims. Jinnah later stated, "after the war began, ... I was treated on the same basis as Mr Gandhi. I was wonderstruck why I was promoted and given a place side by side with Mr Gandhi." Although the League did not actively support the British war effort, neither did they try to obstruct it.
With the British and Muslims to some extent co-operating, the Viceroy asked Jinnah for an expression of the Muslim League's position on self-government, confident that it would differ greatly from that of the Congress. To come up with such a position, the League's Working Committee met for four days in February 1940 to set out terms of reference to a constitutional sub-committee. The Working Committee asked that the sub-committee return with a proposal that would result in "independent dominions in direct relationship with Great Britain" where Muslims were dominant. On 6 February, Jinnah informed the Viceroy that the Muslim League would be demanding partition instead of the federation contemplated in the 1935 Act. The Lahore Resolution (sometimes called the "Pakistan Resolution", although it does not contain that name), based on the sub-committee's work, embraced the Two-Nation Theory and called for a union of the Muslim-majority provinces in the northwest of British India, with complete autonomy. Similar rights were to be granted to the Muslim-majority areas in the east, and unspecified protections given to Muslim minorities in other provinces. The resolution was passed by the League session in Lahore on 23 March 1940.
Gandhi's reaction to the Lahore Resolution was muted; he called it "baffling", but told his disciples that Muslims, in common with other people of India, had the right to self-determination. Leaders of the Congress were more vocal; Jawaharlal Nehru referred to Lahore as "Jinnah's fantastic proposals" while Chakravarti Rajagopalachari deemed Jinnah's views on partition "a sign of a diseased mentality". Linlithgow met with Jinnah in June 1940, soon after Winston Churchill became the British prime minister, and in August offered both the Congress and the League a deal whereby in exchange for full support for the war, Linlithgow would allow Indian representation on his major war councils. The Viceroy promised a representative body after the war to determine India's future, and that no future settlement would be imposed over the objections of a large part of the population. This was satisfactory to neither the Congress nor the League, though Jinnah was pleased that the British had moved towards recognising Jinnah as the representative of the Muslim community's interests. Jinnah was reluctant to make specific proposals as to the boundaries of Pakistan, or its relationships with Britain and with the rest of the subcontinent, fearing that any precise plan would divide the League.
The Japanese attack on Pearl Harbor in December 1941 brought the United States into the war. In the following months, the Japanese advanced in Southeast Asia, and the British Cabinet sent a mission led by Sir Stafford Cripps to try to conciliate the Indians and cause them to fully back the war. Cripps proposed giving some provinces what was dubbed the "local option" to remain outside of an Indian central government either for a period of time or permanently, to become dominions on their own or be part of another confederation. The Muslim League was far from certain of winning the legislative votes that would be required for mixed provinces such as Bengal and Punjab to secede, and Jinnah rejected the proposals as not sufficiently recognising Pakistan's right to exist. The Congress also rejected the Cripps plan, demanding immediate concessions which Cripps was not prepared to give. Despite the rejection, Jinnah and the League saw the Cripps proposal as recognising Pakistan in principle.
The Congress followed the failed Cripps mission by demanding, in August 1942, that the British immediately "Quit India", proclaiming a mass campaign of satyagraha