Question 1: “Quaid was a Great Constitutionalist.” Elucidate.

Introduction

A leader is a person who understands all categories of the people whom he is leading and works to make
them united around himself or the organization or a nation with a certain specified vision. Quaid Azam
Muhammad Ali Jinnah—the founding father of Pakistan, possessed all these qualities. Taking about his
constitutional background, at very first, he was a staunch believer of Hindu-Muslim unity, and he united both
Congress and Muslims through the Lucknow Pact in 1916; for his efforts, he was named by Sarojini Naidu as
the ambassador of Hindu-Muslim unity. However, the unfair treatment of Congress and the British Muslims
led him to demand a separate homeland. Constitutionally, he not only fought the British to get Muslims their
rights, but he also resisted the Congress to create a Hindu-dominated society, where the rights of minorities
could be in deep trouble, on 14th August 1947. Sadly, he did not construct the constitution for the newly born
state, but his speeches identify his vision for the state. In this regard, he revitalized the concept of a
sovereign nation-state system, inaugurated a modern Islamic democratic state where minorities are
protected, supported the federal form of government, gave importance to bureaucracy, and enhanced the
participation of women in all spheres of life. Although a separate homeland for the Muslims of the
subcontinent was granted by Jinnah, his early demise led the nation toward an era of disunity and socio-
economic crisis in the Eastern and Western wings of the nation.

Constitutional advance of Jinnah during the colonial era

Before proving the fact that Quaid Azam Muhammad Ali Jinnah was a great constitutionalist, it is imperative
to have his constitutional history during the era of colonization. From his very first career, he was appointed
as a member of the Imperial Legislative Council in 1910. After that, he started working for the freedom of
India through constitutional means and the rights of minorities. It was his efforts that united the Congress and
Muslim league, and a joint charter called the Lucknow pact in 1916 was enforced. According to the act, the
home run policy was introduced in India, running the internal affairs of the country. Moreover, over the course
of time, the atrocities of the British by giving more Hindus key positions and the Nehru 14-point report in 1928
ignited the flames for a separate homeland in the hearts of the Jinnah to strive for their separate homeland
for the protection of their rights. Lastly, due to his efforts, a separate electorate was introduced in the Indian
Act of 1935, including more rights for the Muslims of the Subcontinent.

What were Jinnah’s views about the future constitution for the Muslims of South East Asia— East
and West Pakistan?

● The Idea of a sovereign independent nation-state

Coming towards proving that Jinnah was a great constitutionalist. Although Jinnah himself had not written
any book on his constitutional struggle, it can easily be judged from his speeches that reflect the vision for the
future constitution of Pakistan. The far-reaching point is that he demanded a separate sovereign independent
state that possesses self-controlled rule, its internal as well as external affairs Muslims on the basis of
religion, along with cultural and other norms. With all his efforts, he successfully overthrew all the opposition
of Congress and the British and created Pakistan. In this regard, Stanley Wolpert remarked his views in these
words, “Fewer still modify the map of the world. Hardly anyone can be credited with creating a nation-state.
Mohammad Ali Jinnah did all three.” As a result, he revised the ideology that emerged after the Treaty of
Westphalia in 1648, making him a great constitutionalist.

● No theocratic state

Next to it, he was in favour of creating a modern democratic state that follows the principles of Islam. In this
context, Maleeha Lodhi, in her book Pakistan Beyond the Crisis State, defines that Mountbatten suggested
he (Jinnah) follow their Muslim empire—Akbar, but he refused by saying, “Why should I follow others when
we (Muslims) have the greatest leader of time—Muhammad (P.B.U.H).” Therefore, he chose a modern
democratic state where every citizen gets their rights. To highlight this, in her book The Sole Spokesman,
Ayesha Jalal aptly remarked that Jinnah’s vision of Pakistan was not just an Islamic state but a democratic
one where all citizens, regardless of their religion, would be equal participants. Therefore, his vision to protect
every citizen’s rights made him a great constitutionalist.

● The Role of the State and the Federal Government

Moreover, Jinnah’s views on the role of the State and the federal government were totally supportive of the
protection of the rights of Pakistanis. While addressing the students at Dhaka, he said that the first duty of the
government is to maintain law and order so that the life, property and religious beliefs of its subjects are fully
protected by the State. On the other occasion, he highlighted that if we want to make this great State of
Pakistan happy and prosperous, we should wholly and solely concentrate on the well-being of the people,
especially of the masses and the poor. In the same way, he strongly emphasized not discriminating against
any citizen on the basis of their colour, creed, and even their region, making him the greatest leader of all
time.

● Appointment and removal of government

Similarly, when he was asked by the students in Dhaka on 21 March 1948 about the appointment and
removal of the government, he replied that the government should come into power through elections to the
federal and provincial assemblies. But if the government does not perform in the interest of the people, the
procedure outlined in the constitution should be adopted through the vote of no confidence, which is to be
exercised as provided in the constitution. Constitutionally, he laminated that it is in your hands to upset one
government and put another government in power if you are dissatisfied to such an extent. Once again, this
concept made him a great constitutionalist.

● Role of Bureaucracy Under the Government

Furthermore, on the role of bureaucracy, Jinnah considered it as one of the crucial institutions that can uplift
the socio-economic standards of a nation. Speaking in this connection on April 14, 1948, Quaid said that
whichever Government is formed according to the Constitution and whoever happens to be the Prime
Minister or Minister coming into power in the ordinary constitutional course, your duty is not only to serve the
Government loyally and faithfully but at the same time, fearlessly maintaining your high reputation, your
prestige, your honour and the integrity of your service, without which our dream for the greatest nation will
remain unfulfilled.

● Jinnah’s for the foreign policy of Pakistan

Apart from the internal affairs of the country, Jinnah’s vision for foreign policy has reflected the peaceful
coexistence for global peace and enhancement of international trade. He clarified that our objectives should
be peace within and peace without, live peacefully, and maintain cordial and friendly relations with our
immediate neighbours and with the world at large. Lastly, we have no aggressive designs against anyone. If
a nation has such a vision, it will never go to war, and as a result, global peace should be promoted.

● Rights of women in the eyes of Jinnah

In parallel to this, women in any nation play a vital role in uplifting and ameliorating the socio-economic
standards of a state; therefore, from the speeches of Jinnah, one should get the position of women in the
future of the constitution of Pakistan. He remarked at the Muslim University Union, Aligarh, on March 10,
1944, that no nation can rise to the height of glory unless your women side by side with you; unfortunately,
we are victims of evil customs as It is a crime against humanity that our women are shut up within the four
walls of the houses as prisoners. Therefore, he placed great emphasis on the rights of women at all levels.

Critical analysis
To analyze it critically, all prescribed ideas that were in the view of Jinnah have been added to the
constitution of the Islamic Republic of Pakistan. Unfortunately, the early demise of Jinnah left a power
vacuum that deviated a lot of individuals toward corruption, nepotism, and bribery nationwide. To feel the
pain, since then, the country has been bearing the brunt of the worst socio-economic crises. Therefore, the
government of Pakistan must ensure the constitutional rights of every citizen with true letter and spirit. Only
the Jinnah’s vision of the greatest nation must be intact.

Conclusion

In a nutshell, the political and constitutional history of Jinnah has reflected the visionary leadership skills of
Jinnah. In the very first stage, he united the Congress and the Muslim League. Then, the atrocities of not only
the Nehru-led party but also the British Empire coerced him to demand an independent nation for Muslims.
After the partition of India through the 3rd June Plan, Pakistan adopted the India Act 1935 with minor
changes according to the requirements of the newly born nation. However, Quaid Azam died within two years
of the nation’s inception. But, to prove him as a great constitutionalist, his speeches that were based on the
future of the nation directed individuals about Jinnah’s outstanding qualities as a constitutionalist. In this
regard, he revitalized the concept of a sovereign nation-state system, inaugurated a modern Islamic
democratic state where minorities are protected, supported the federal form of government, gave importance
to bureaucracy, and enhanced the participation of women in all spheres of life. To sum up this, Huseyn
Shaheed Suhrawardy, former prime minister of Pakistan, said, “He (Jinnah) was a great democrat and a
great constitutionalist. He had faith in the Constitution and the rule of law. He had strong principles, and he
lived up to them.”

Question 2: What were the aims and objectives behind the creation of Pakistan?

Introduction

Establishing a separate state for the Indian Muslims to secure their rights and practice their beliefs had
certain objectives and aim behind it. A long series of events happened both at the national and international
levels that bestowed an environment where the Muslims had to struggle to find a separate homeland for
themselves. Internationally, the world was struggling to acquire a system for a peaceful co-existence of
humanity owing to the two world wars. Nationally, the Muslims faced social, political, religious, economic, and
cultural turmoil in the presence of Hindu nationalism. Hindus and Muslims, undoubtedly, were different from
each other; however, the British-styled political system- divide and rule- fanned these differences.
Consequently, the Muslims of the Indian subcontinent established an independent country to achieve specific
objectives, such as establishing the sovereignty of Allah Almighty, reviving a separate Muslim identity,
achieving a balanced economic system, and showing the world a peaceful coexistence of humanity, etc. This
question comprehensively discusses the purpose and intention of the Muslim leaders behind establishing a
separate homeland- Pakistan.

“Brotherhood, equality, and fraternity of man are all the basic points of our religion, culture, and civilization.
And we fought for Pakistan because there was a danger of denial of these human rights in this sub-
continent.”

(Quaid-e-Azam Muhammad Ali Jinnah)

The prime objective of establishing Pakistan was to achieve a state where Almighty Allah’s sovereignty and
supremacy could be enforced. Moreover, the Indian subcontinent’s Muslims also wanted to revive their image
and identity by adopting the Two-Nation Theory. According to this theory, Muslims’ and Hindus’ values,
beliefs, and practices lie on opposite sides of a table, making them two distinct nations. As actions mirror
beliefs, the Hindus’ and Muslims’ perspectives toward life, death, creator, and the universe differed. Unlike
Muslims, the Hindus worshipped, and still worship, many gods; they did not believe in re-birth after death.
Hence, their faith affected Muslims’ social, economic, and political spheres of life. Therefore, to achieve a
sovereign state where the Muslims could order their lives in individual and collective realms under the
teachings of the Holy Quran and Sunnah of the Holy Prophet (PBUH), Muslims established a separate piece
of land for themselves.

“We did not demand Pakistan to acquire a piece of land, but we wanted a homeland where we could
introduce Islamic principles.”

(Quaid-e-Azam Muhammad Ali Jinnah)

Besides it, the creation of Pakistan was also inevitable to set up an economic and political system based on
Islamic principles. Islam’s concept of democracy is different from the western one, where everyone is equal in
the Islamic democratic system; no one enjoys privilege because of his social status, colour, or creed.
Additionally, the Muslim leaders are responsible not only to the public but also to Allah Almighty. Likewise, in
the subcontinent, the Muslims, instead of achieving separate electorates, were a minority having no say in
the parliament. So, they had to obey the rules and obligations set by the majority- Hindus. Hence, only a
separate homeland could allow them to be represented in policymaking. Moreover, through the establishment
of Pakistan, the Muslims also desired to institute a balanced economic system because of their deplorable
condition in united India. After the war of independence of 1857, the Muslims were intentionally kept behind
in education and economic spheres. Consequently, they reached the lowest ebb of their social and economic
life. Therefore, gaining political power for implementing Islamic principles in the economic and political realm
was another motivation behind Pakistan’s fabrication.

Apart from the religious, political, and economic aims, protecting Muslim culture and civilization was also an
objective behind creating the land of pure- Pakistan. Undeniably, the Muslims lived with Hindus and other
nations for centuries, yet they maintained their distinct image. However, the Hindus constantly desired to
crush the Muslims as a nation and ultimately merge them into Hindu society. For this purpose, attempts were
made in the Hindi-Urdu controversy, Shuddhi, and Sangathan movements. These movements aimed to alter
people’s religious identities by bringing them under the banner of Hinduism. Hence, one of the main
objectives behind Pakistan’s creation was safeguarding the Muslim culture and saving them from Hindu
domination.

“We are a nation with our own distinctive culture and civilization, language and literature, names and
terminology, sense of values and proportion, legal laws and moral code, customs and calendar, history and
tradition, aptitudes and ambitions; in short, we have our own distinctive outlook on life and of life. By all
canons of international law, we are a nation.”

(Quaid-e-Azam Muhammad Ali Jinnah)

Also, the founding father of Pakistan sought to create a state that could ensure the peaceful coexistence of
humans. At that time, the world had witnessed the two world wars having snatched the lives of millions and
left billions in darkness. Moreover, the small countries were under the colonization of big powers, which made
them economically deprived. Previously, the League of Nations was established due to World War I to protect
humanity from wars through collective security. But, it failed to achieve its goal, and, consequently, people
witnessed the scourge of World War II. So, the nations looked for another system. Similarly, in the
subcontinent, the Muslims experienced prejudices against them. And the caste system in Hindus divided the
people into segments, which, in turn, made the masses unequal in society. So, Pakistan was achieved to set
an example for the world where people can live peacefully and equally under Islamic principles.

“You are free; you are free to go to your temples. You are free to go to your mosques or any other worship
places in this State of Pakistan. You may belong to any religion, caste or creed—that has nothing to do with
the state’s business.”
 Quaid-e-Azam (Muhammad Ali Jinnah)

Critical Analysis

Pakistan was created as a separate state to ensure its citizens’ social, political, religious, economic, and
cultural rights irrespective of their religion, faith, and number. The Hindu’s prejudices against the Muslims in
the Indian subcontinent gave this idea to the Muslim leaders. The constitution of Pakistan covers all the aims
and objectives laid behind its creation; however, still, the country lacks in their true implementation and
depiction. Therefore, Pakistan should work in this area to show the world that minorities can live peacefully in
a state, which, as a result, can make this world a peaceful place to live for humanity.

Conclusion

People unite on various grounds to make a state, like land, race, or language. Pakistan is the country in
which people united based on ideology of, Two-Nation Theory. It was established to gain specific aims. By
achieving a separate piece of land, the Muslims are free- economically, politically, religiously, and socially
now. Undeniably, the Muslims were less in number in the Indian subcontinent, and the majority snatched
their basic rights owing to this. Similarly, the land of the pure also has religious and cultural diversity. So,
Pakistan’s administration should work to achieve the actual spirit behind her creation. History should not be
repeated.

If we want to make this great State of Pakistan happy and prosperous, we should wholly and solely
concentrate on the well-being of the people, especially of the masses and the poor.

(Quaid-e-Azam Muhammad Ali Jinnah)

Question 3: Briefly discuss Quaid Azam Muhammad Ali Jinnah’s role in the years 1916-1947, what
political system did he envision for Pakistan, and what challenges did he encounter during his tenure
as a Governor-General?

Introduction

The strenuous and constant efforts of Quaid-e-Azam Muhammad Ali Jinnah have genuinely proven him as a
beacon for the then Muslims of the sub-continent since he led them out of all the darkness into the light. In
fact, he played a very crucial role between the years 1916-1947 for the uplift of the then-Indian Muslims.
Moreover, Quaid-e-Azam was an adamant believer of the Hindu-Muslim unity earlier, which caused him to
initiate the Lucknow pact in 1916. Nonetheless, the evil intention of the Hindus and the Indian National
congress made him realize that Muslims would remain in misery unless they strive hard for a separate
independent state. Further, Quaid, therefore, burnt the midnight oil and took great pains for the establishment
of Pakistan. his struggles for the glory of Muslims, such as his resignation from Congress, presenting his
fourteen points, getting his only article “Time and Tide” published, describing the necessity of a separate
state, certainly, proved to be fresh air for the suffocated soul of the then Muslims of the subcontinent.
Besides, he envisioned to establish a democratic political structure in the country, and a secular state,
ensuring the basic rights of all people of all religions. Apart from this, after the independence, Quaid Azam
Muhammad Ali Jinnah also encountered many challenges, such as managing refugee influx and rising
economic and administrative issues. However, his intellect made the country grow socially and economically
despite the hurdles.

“Brotherhood, equality and fraternity of man—these are all the basic points of our religion,
culture and civilization. And we fought for Pakistan because there was a danger of denial of
these human rights in this sub-continent.”
Quaid-e-Azam Muhammad Ali Jinnah
The situation of the then Muslims of the sub-continent

After the war of independence, Muslims’ condition become deplorable as the British considered them solely
responsible for the revolt and made them deprive of their basic social, political, economic, and, above all,
educational rights. Therefore, Muslims emerged as a backward nation, legging in every walk of life. Besides,
the foundation of the Indian National Congress raised hope for the suppressed Muslims, for it claimed itself
as a representative of all the nations of the subcontinent. However, Muslims’ hopes soon shattered into
pieces when Congress ignored Muslims’ constitutional rights. Nevertheless, in the period of constant
darkness, Quaid-e-Azam Muhammad Ali Jinnah appeared on the horizon and took the Muslims of the
subcontinent from the depth of darkness to the height of glory.

The role of Quaid-e-Azam Muhammad Ali Jinnah in the years 1916-1947

Quaid-e-Azam Muhammad Ali Jinnah indeed played a crucial role for the uplift of the then-Indian Muslims.
Although earlier, he was an adamant believer in the Hindu-Muslim unity against the British Raj, which led him
to preside over the Lucknow pact, the Hindus’ anti-Muslim policy and evil intention for Muslims made Quaid-
e-Azam resign from the membership of the Indian National Congress and realize the need for a separate
state for the glory and prestige of the Muslim nation. Next, he presented the historic fourteen points in reply to
the controversial Nehru report, trying to overpower and overshadow the Muslims’ constitutional demands.
Further, Quaid-e-Azam, for sure, played a way back to revive the spirit and motivation of the Muslim League
after losing the elections of 1937.

Additionally, he showed his intention for a separate state and the future of India in his only article “Time and
Tide”, published in the British media. Likewise, on the twenty-third of March 1940, he strengthened the
Pakistan movement and said “Muslims are not a minority but a nation by every definition. By all the cannons
of the international law, we are a nation.” And his intellectual and hard work, undoubtedly, assisted the
Muslim league to acquire the majority of Muslim seats in the subcontinent in 1945, which lead to
independence in 1947.

The political system of Pakistan, envisioned by Quaid-e-Azam

Quaid-e-Azam wanted to establish a modern democratic state laying its basics on the Islamic principles and
values, which assure social economic justice and the rights of minorities. ‘The fact can also be proven by
Quaid’s statement, “Pakistan was to be a modern democratic state that derived its ethical formation from
Islam, where the source of guidance and inspiration for constitution-making and governance is going to be
Islam.”’ Moreover, as he analyzed the western constitutional system with deep eyes, he preferred Islamic
principles and envisioned to enforce sharia law in the country. For instance, he said, “I cannot understand a
section of people who deliberately want to create mischief and make propaganda that the constitution of
Pakistan will not be made on the basis of Shariat. Islamic principles today are as applicable as they were
thirteen-hundred years ago. “

The challenges which Quaid-e-Azam encountered as a Governor-General of Pakistan

Having got an independent Muslim state, Quaid-e-Azam Muhammad Ali Jinnah started to serve the nation as
a governor-general. Whilst his tenure, he encountered many challenges, such as managing the refugees’
influx, dealing with the unequivocal economic and military forces’ division, and addressing the administrative
crisis which put the newly born state in many troubles. However, Quaid, with his intellect, dedication, and
hard work handled the situation smartly and caused the country to make progress. To make the economy
strengthen, he laid the foundation of the State Bank of Pakistan. At last, owing to Quaid-e-Azam’s efforts,
dedication, and tireless work, Pakistan sustained on the horizon despite unsurpassable social, political,
administrative, and economic problems.

Critical Analysis
Critically, Quaid-e-Azam Muhammad Ali Jinnah believed in Hindu-Muslim unity; therefore, he burnt the
midnight oil to make both nations work together for the glory of the people of the subcontinent and against
British rule. Nevertheless, the Hindus and the Congress’ hypocrisy and their evil intention behind them
overshadowed Quaid’s efforts. Consequently, not only did he resign from the Indian National Congress but
also worked against the idea of joint nationalism because he thought that unless Muslims work with the
Hindus, they would suffer in all spheres of their lives. Besides, his constant efforts for a separate state, where
he envisioned to enforce modern democracy under the Shariah Law, went successful. However, India’s
struggles to undo Pakistan caused the Muslim nation to incur plenty of trouble, but Quaid’s intellectual and
dedication assisted the country to sustain on the horizon.

Conclusion

To conclude, Quaid-e-Azam Muhammad Ali Jinnah proved to be the light at the end of the tunnel for the
demoralized Muslims of the subcontinent. He played a very significant role in the years 1916-1947 for the rise
of Muslims and made them work for their glory with their heart and soul. Further his attractive personality,
communication skills, and tireless work led Muslims to acquire a separate independent state, Pakistan. Also,
he took great pains for the development and progress of the country and robbed the enemy’s efforts, trying
tooth and nail to undo Pakistan. At last, Quaid-e-Azam, without any shadow of a doubt, sacrificed his entire
life to revitalize Muslim’s lost glory and honor.

“Pakistan does not mean freedom and independence only, but the Islamic ideology as well
which has to be preserved.”
-Quaid-e-Azam Muhammad Ali Jinnah

Question 4: Write a Detailed and Systematic Analysis of the Charismatic Leadership of Quaid-e-Azam
Muhammad Ali Jinnah, the Leader of Indian Muslims during the Crisis Ridden Decade of 1937-47

Introduction

The decade of 1937-47 was one of the most tumultuous periods in the history of the Indian subcontinent, not
only for the Indian Muslims but for all of the Indian masses. However, the undisputed and charismatic
leadership of Jinnah, the leader of the All India Muslim League, in the crisis-ridden decade of 1937-47 was
instrumental to the creation of Pakistan. Historically, the establishment of the Congress Ministries in 1937-39,
where its discriminatory practices raised feelings of insecurity among the Muslims of United India. The failure
of Congress Ministries to address the issues of the Muslim community and the way Congress brushed up the
role of the Muslim League was a final wake-up call for Jinnah. Thus, he shifted his nationalist tilt from
Congress and the British government to the communalist League. The constitutional struggle for a separate
state for the Indian Muslims started when he demanded a separate state in the Lahore Resolution of 1940.
To execute his plan, he opted to reform the League (AIML) to make its institutional structure efficient to
convert it into a large-scale political movement. This tactic led to the victory in the elections of 1945-46,
where it secured 533 Muslim seats in the central and provincial assembly elections. Then, he articulated the
grievances of Muslims that led to large-scale Muslim Nationalism because there the message reached the
Indian masses, causing acceptability among the Indian Muslims that they were united. To attract mass
support, he highlighted the notion of political distinctiveness that legitimize his stand. Not going with the
Constitutional proposals provided by the British government was instrumental to Jinnah’s ambition of
achieving a separate state, so he highlighted the reasons for disagreement with the proposals of Cripps
Mission (1942), the Shimla Conference (1945), and Cabinet Mission Plan (1946). Thus, the success of the
prolonged struggle of the Muslims on 14th August 1947, the creation of Pakistan, has been attributed to the
charismatic leadership of Jinnah.

Historical Background of the Political Conditions that Led to the Transformation in Jinnah’s Political
Fortunes

Historically, the crisis-ridden decade of 1937-47 was instrumental to the creation of Pakistan. The Muslims of
the Indian subcontinent faced the gravest challenges by the end of the 1930’s. First, the establishment of the
Congress Ministries in 1937-39 raised the feeling of insecurity because Congress rejected the formation of a
coalition government with the Muslim League. Although it was finalized between the parties to form a
coalition before the elections, Congress refused to fulfill the promise. As a result, they sidelined the League
and the aspirations of the Muslim community. Jinnah reiterated to Congress that they must be aligned to get
rid of the Bureaucratic control of the British and the right of self-determination. However, the Congress
rejected the calls of the League. Nehru, the Leader of Congress, said in his speech in January 1937 that
there were only two parties in India, the Congress and the British government, and others must line up, and
there was no communal problem in India. Jinnah vehemently expressed his views in the Lahore Resolution of
1940 about the inter-communal character of India, regarding it as an International problem that must be
treated as such. Indubitably, it was the communal consciousness that led to the birth of the idea of separate
electorates among the Indian Muslims. Next, the Government of India Act of 1935 provided a federal
democratic form of governmental structure to the Indian subcontinent. The Muslim Leadership was aware
that democracy meant Hindu-dominated India. They had not forgotten the betrayal of the Congress after the
establishment of the Ministries, so they raised the notion of political distinctness among the mass population
to win mass support.

The Emergence of Jinnah as Quaid-e-Azam (The Great Leader)

As I discussed, the failure of Congress Ministries to address the issues of the Muslim community and the way
Congress brushed up the role of the Muslim League was a final wake-up call for Jinnah. He was the
undisputed leader of the League, so he emerged as the representative of the Muslim community. However,
the transformation in his political fortunes started with the Lucknow session of League in 1937, attended by
renowned Muslim Leaders, such as Sir Sikandar Hayat- the premier of the Punjab, Khan, Maulvi A.K. Fazlul
Haq- the premier of the Bengal and Sir Muhammad Saadullah- the premier of the Assam. The session was a
breakthrough in the League’s efforts to mobilize the mass support of Muslims. Thus, Jinnah shifted its tilt
from Congress and the British government to the League. Jinnah, the leader of the League, said, Let me tell
you – and I tell both of you – that you alone or both combined will never succeed in destroying our souls. You
will never be able to destroy that culture, which we have inherited, and you may overpower us, and you can
do your worst. But we have concluded, and we have now made a grim resolve that we shall go down if we
have to go down, fighting. He reorganized the League and transformed it into a mass political movement. His
grim resolve for the cause of Muslims attracted the Muslim community. They declared him their man of
movement and savior. Thus, the Muslims and the Muslim leaders of the subcontinent gave him the honorific
title of Quaid-e-Azam, a great Leader, in 1938. Concisely, the Lucknow Session of Muslim League-1937
Marked the Transformation in Jinnah’s political fortunes from the Leader of the League to the Mobilizer of a
Mass Political Movement; however, his Notion of Grim Resolve Caused him to Earn the Title of Quaid-e-
Azam (the Great Leader). At this point, the constitutional struggle for a separate state for the Indian Muslims
started when he demanded a separate state in the Lahore Resolution of 1940.

Throwing Light on the Charismatic Leadership of Quaid-e-Azam Mohammad Ali Jinnah, the Leader of
Indian Muslims during the Crisis-Ridden Decade of 1937-47

● Constitutional Struggle for a Separate Muslim Homeland-The Lahore Resolution of 1940

At the point of Congress’s treachery to the League, the constitutional struggle for a separate state for the
Indian Muslims started when he demanded a separate state in the Lahore Resolution of 1940. During 1937-
40, he highlighted the ideology of two nations in his speeches. He repeatedly emphasized that the right of
self-determination is the only solution to the constitutional problems of British India. In his presidential
address in the Lahore session of the party on 22nd March 1940, he formally announced the Muslim demand
for separate nationhood by emphasizing his stance that Muslims would not agree on any constitution that
resulted in a Hindu-majority government. He said that the Musalmans are a nation, according to any
definition of a nation, and, like any other free nation, were entitled to a separate homeland to develop to the
fullest their spiritual, cultural, economic, social, and political life. The only course open to us is to allow the
major nations to separate homelands by dividing India into autonomous national states. He channeled the
feelings of the Muslims in Hindu-dominated during the Congress Ministries and transformed the Muslim’s
demands into large-scale nationalism.
 ● Transformed the All India Muslim League into the Mass Political Movement

Then, he decided to reform the AIML to restructure its institutional structure and expand its seats to convert it
into large-scale political movements. His strategy consisted of four tasks; first, he expanded its seats so it
could be open to more social groups interested in the cause of a separate nation. Second, he gave it a new
organizational setup that enabled the participation of people from the grassroots level. As a result, the
Muslims, belonging to different social groups, entered into politics and successfully advocated their rights
under the party, which gave AIML more power and acceptance as the sole Muslim representative body. The
rise of Muslim Nationalism was the testimony that the Muslim urban classes acknowledged that Indian
Nationalism was primarily a Hindu nationalism and that Congress was a Hindu-dominated party, representing
only Hindus. Third, he concentrated the power in his hands to make the league a well-disciplined party, and
here he was facilitated by his charismatic leadership. Then, he formed alliances with the provincial Muslim
parties, such as the Unionists. This approach broadened the scope and reach of the party. Hence, this tactic
led to the victory in the elections of 1945-46, where it secured 533 Muslim seats in the central and provincial
assembly elections.

● Articulated the Historic Grievances of Muslims

Indubitably, the articulation of the complexity of the communal issues of the Indian Muslims gave legitimacy
to his stance and boosted the validity of his constitutional struggle for a separate nation. In his mission for the
reformation of the All-India Muslim League (AIML), he brought to light the grievances of the Muslim masses
they faced during the Congress ministries and the discrimination they had been battling with since the
revocation of Partition Bengal in 1911. Furthermore, he channeled the demands of Muslims through his
speeches and the League sessions because mass gatherings led to share of ideas and perspectives;
however, it became more effective in the presence of an undisputed leader. The awareness led to the
acceptability by the Muslims that their future was no safer in Hindu-dominated India. This step of Jinnah led
to large-scale Muslim Nationalism because there was great acceptability among the Indian Muslims that they
were united and wanted a separate state.

● Highlighted the Notion of Political Distinctiveness

In the Indian subcontinent, the Congress represents the interests of the Muslims and Hindus, and even after
the formation of the AIML, some prominent Muslim leaders preferred to remain part of the Congress and also
united India. In these circumstances, it seemed impossible for the party to attract large-scale support to
become the sole Muslim representative party in the Indian subcontinent. Jinnah knew that the League
needed mass support to pursue its interests and demands before the British government, which seemed
impossible in the presence of the domination of Congress because already the Hindus had numeric
preponderance, and the inclusion of Muslims into Congress strengthened it more. Therefore, he adopted a
strategy of highlighting political distinctiveness to attract large-scale support. Hence, the new agenda of the
AIML that the party was working for the preservation of the separate ideology of Muslims worked for Jinnah.

● Surpassed the Obstacles, the Cripps Mission (1942), the Shimla Conference (1945), and the Cabinet
Mission Plan (1946)

In the same way, not following the constitutional proposals provided by the British government was
instrumental to Jinnah’s ambition of achieving a separate state. First, when the Cripps Mission (1942)
proposed a dominion status for India, Jinnah highlighted that it lacked immediate self-governance and clarity
on the partition demands. Second, when the Shimla Conference (1945) opted to establish an interim
government in the Indian subcontinent, he highlighted that the proposal failed to address the issue of Muslim
representation. Third, when the Cabinet Mission Plan (1946) provided a three-tier structure by grouping them
into clusters based on religion, the Jinnah refused to make a settlement because of the disagreement on the
groupings of the provinces. He highlighted that the solution to the constitutional problems of India was no
other than granting them the right of self-governance.

● The Achievement of Pakistan

Passing the last mile by not agreeing with the British Plan of united India in 1946, Jinnah knew that the issues
ahead were more complex than those passed. It was no other than a passage of the deadly partition process.
The complexities created due to the unjust Redcliff Award were much responsible for the atrocities that
happened during partition. However, the charismatic leadership of Jinnah caused the completion of the
partition process because the Muslim masses trusted their leader. Hence, the prolonged struggle of the
Muslims met with success on 14th August 1947.

Conclusion

The decade of 1937-47 was one of the most tumultuous periods that brought the gravest challenges, not only
for the Indian Muslims but for all of the Indian masses. The failure of Congress Ministries to address the
issues of the Muslim community and the way Congress brushed up the role of the Muslim League shifted
Jinnah’s nationalist tilt from Congress and the British government to the communalist League. Then, he
demanded a separate state for the Indian Muslims in the Lahore Resolution of 1940. To execute his plan, he
opted to reform the League (AIML) to make its institutional structure efficient to convert it into a large-scale
political movement. He articulated the grievances of Muslims that led to large-scale Muslim Nationalism. To
attract mass support, he highlighted the notion of political distinctiveness that legitimizes his stand. To
achieve a separate state, he highlighted the reasons for disagreement with the proposals of the Cripps
Mission (1942), the Shimla Conference (1945), and the Cabinet Mission Plan (1946) because all failed to
address the issues of the Muslim community. Thus, the success of the prolonged struggle of the Muslims on
14th August 1947, the creation of Pakistan, has been attributed to the charismatic leadership of Jinnah.

Question 5: How do you Substantiate that the Speech of Quaid-i-Azam on 11 August 1947 was a
Grand Vision that Designed the Futuristic Political and Social Structure of Pakistan?

Introduction

This speech is a landmark in Pakistan’s history, bearing the potential to reshape the destiny of the nascent
nation. On 11 August 1947, this eloquent discourse was presented before the esteemed members of the
Constituent Assembly by the venerable visionary leader Quaid-I-Azam. His aspiration was to mould Pakistan
into a democratic, liberal, just, and equitable state, and through this speech, he pursued dual objectives. The
foremost purpose was to make a new future constitution of Pakistan, while the second was to complete a
sovereign body as the Federal legislature of the new-born state. However, a plethora of social and political
evils existed at that time, such as corruption, bribery, black marketing, nepotism, and jobbery. To persuade
the nation to surmount these ills first, he addressed them to put down iron hands to set a precedent of a
democratic, cooperative, and united nation, which could prove to be a panacea for the future of Pakistan. The
question comprehends how the speech of Quaid-I-Azam was a great vision that designed the futuristic
political and social structure of Pakistan.

Exploring the Visionary Aspects of Quaid-i-Azam’s Speech

Before moving towards how the speech proved to be fruitful for the social and political structure of Pakistan, it
is pertinent to cast a spotlight on the purpose of the speech. It was addressed to the first Constituent
Assembly of Pakistan to make the new constitution of the country, along with the completion of the sovereign
body as the Federal Legislature of Pakistan. Nevertheless, there were several prevailing evils, and Quaid
wanted to overcome those ills by fostering national unity, resolving conflicts, nurturing democratic principles,
and safeguarding the rights of minority groups, which is a breakthrough that could put the country on the fast
track of transcendent progress.

How do the diverse aspects of the speech reflect the great vision of the futuristic political and social structure
of Pakistan?

● A- Points pertaining to the Social Fabric

 ○ Maintaining law and order

Moving towards the first social outlook of the speech, Pakistan, as a fledgling state, lacked both a new
constitution and an established administrative framework. Moreover, a significant number of individuals
opposed the division of the subcontinent, particularly contesting the partition of Punjab and Bengal. This
tumultuous scenario resulted in a state of lawlessness and disorder within the nation. Nonetheless, the great
leader was well aware of the underlying problems; therefore, he advocated for the imperative maintenance of
law and order by the government. This approach was deemed essential for safeguarding the lives, property,
and religious convictions of the populace.

● Tackling black-marketing, bribery, and corruption

Moving further in the discourse, the second focal point that Quaid directed his attention towards, in order to
bolster the nation’s societal standing, pertained to the eradication of corruption, bribery, and black market
activities. As Pakistan is the second Islamic state following the model of Madinah, he urged the members of
the Assembly to take strict action against these evils. His aspiration was to cleanse the nation of corrupt
behaviours, with particular emphasis on curbing black market operations – a form of illicit trade involving the
unauthorized buying and selling of goods and services.

● Eroding nepotism and jobbery

Moreover, other main plagues, like corruption and bribery, were nepotism and jobbery in the country,
increasing day by day, which shook the very basis of the country. For instance, the appointment of the then
prime minister’s son-in-law, Raja Azeem-ul-Haq, as an Executive Director of the World Bank, according to a
senior official, had been a glaring example of the very fact. However, Quaid advised taking steps against
nepotism and jobbery to create opportunities for skilled and trained people to serve in the government.

● Strengthening the nation through cooperation and unity

Furthermore, he stressed the cooperation and unity among the diversified communities of different ethnic and
religious backgrounds in the country. Therefore, the aim of Quaid was to unite all diversified communities
under one roof and forget all the grievances, whether they aligned with the partition of Pakistan or not. For
serving this purpose, he presented certain arguments in favour of the division and the dreadful consequences
if the partition of the sub-continent had not taken place. For instance, in the sub-continent, there were Hindu-
Muslim conflicts based on language and religion, which shows Hindus and Muslims could never become a
single nation. Ostensibly, these conflicts still exist in society, serving as a bottleneck to the country’s
progress. Thus, such kind of reminder was only to inculcate in them social and moral values, eroding all the
ethnic and sectarian fights in society and putting the country on the track of unsurpassable development.

● B- Points Pertaining to Political Fabric

○ Promoting democratic norms

Examining the political situation in the new-born country, citizens were not getting equal rights and freedom
of speech and expression. However, Quaid was a true democrat whose core purpose was the upbringing of a
nation that could enjoy the freedom of speech and expression. As Quaid said in his speech, “You are free;
you are free to go to your temples, you are free to go to your mosques or to any other places of worship in
this State of Pakistan. You may belong to any religion, caste, or creed”. This quotation of Quaid is, no doubt,
a clear manifestation of his democratic nature. Thus, he wanted to make Pakistan a democratic country
where anyone could enjoy equal rights without any discrimination.

● Protecting the rights of minority

Next to it, Pakistan consists of many nations, where one is in the majority, and others are in the minority.
Minorities in the new state were facing grim hurdles in getting their rights, as the elite class used to suppress
them in the sub-continent. That is why he talked about the protection of minority rights in his speech. He said,
“I am going to constitute myself the Protector-General of the Hindu minority in Pakistan”. Likewise, Islam also
teaches the provision of equal rights to minorities. Therefore, it is vital to protect the rights of minorities for
political stability in the country.

● Surmounting sectarian and ethnic conflicts between political parties

Another significant factor contributing to the prevailing political instability within the country was the divisive
nature of sectarian and ethnic divisions, particularly within the realm of political parties. On the one hand,
there existed tensions between the Shia and Sunni communities, while conflicts between Punjabi and Pathan
groups were rooted in ethnic differences on the other hand. These multifaceted challenges compelled Quaid
to formulate an approach that would foster harmony among all communities. In his address to the Constituent
Assembly, he advocated for transcending ethnic and sectarian divides. Furthermore, he presented rational
illustrations, highlighting that Hindus and Muslims could coexist as equal citizens within the nation if they
dispel discriminatory attitudes and embrace a united national identity.

Critical Analysis

Upon a thorough analysis of the speech, it becomes evident that Quaid-I-Azam possessed a profound vision
that encompassed a comprehensive strategy to address the myriad social and political challenges within the
nascent state. Regrettably, Pakistan continues to grapple with the very issues that were prevalent at the time
of its inception, primarily due to the government’s failure to faithfully enact Quaid’s visionary directives. The
social landscape is marred by persistent ills, including corruption, bribery, nepotism, and favouritism.
Similarly, the political sphere remains fraught with dangers such as sectarian and ethnic divisions among the
populace, infringement upon minority rights, and the erosion of democratic principles. Yet merely skirting
around these issues is not a viable solution; a more substantive approach involves delving beneath the
surface to unearth the root causes. In this context, it is imperative to rekindle the essence of Quaid’s speech,
disseminating it through media and educational institutions to propel the nation’s social, political, and
economic progress.

Conclusion

To wrap up, taking into account the circumstances prevailing in the fledgling nation at the time, the revered
leader delivered a speech to remedy the prevailing social and political deficiencies. His paramount objective
was to establish a nation that was characterized by tranquillity, prosperity, and democratic values, ensuring
equitable rights for all, including minority populations. Furthermore, he envisioned a nation devoid of ethnic
and sectarian strife. Thus, in his address, he ardently advocated for the equal status and liberties of every
citizen, underscored the importance of safeguarding minority rights, and called upon all individuals to set
aside sectarian discord, all in the pursuit of fostering peace and prosperity within the country.

Question 6: How far is it Correct to Say that Quaid-i-Azam Consolidated the Nascent State of
Pakistan? Comment.

Introduction

A cohesive and functional state needs a strong foundation. However, it requires good governance in the
presence of charismatic leadership like Muhammad Ali Jinnah, who not only laid the foundation of Pakistan
but also consolidated it in an unprecedented way. After the partition of the Indian subcontinent in 1947, the
country encountered myriad challenges, whether in the form of rehabilitation of the refugees, Kashmir issue,
water dispute, or flagrant financial issues. However, Jinnah, the then governor-general of the state,
systematically handled the lingering issues and laid the firm foundation, based on which its economy
remained a trendsetter up to the 1960s in South Asia. The following points illustrate how he consolidated the
newly established state of Pakistan. First, his steps as governor-general of Pakistan allow him to consolidate
the newborn state by establishing a multi-pronged pragmatic framework and governance model that ensures
practicability, stability, and endurance at the socio-economic and political levels. Second, he took a step
forward to mobilize the financial resources by other means to rehabilitate the migrated masses despite the
limited financial share transferred by the Indian government. Further, he opted for a realistic and legitimate
approach to deal with the boundary disputes that arose from the unjust Redcliff Award. Third, he organized
the leading institutions, such as the military and civil service, to ensure the smooth functioning of the state.
Last, he promoted reconciliation and national integration by declaring one common language, Urdu, as the
national language of Pakistan. In addition, he strengthened the country’s international standing by securing
acknowledgment from the leading global players, such as the United Kingdom and the United States. To
conclude, Jinnah’s pragmatic and farsighted vision helps the nascent state strengthen its roots and provides
it endurance and stability constitutionally, politically, socially, and economically.

Overviewing Past for Understanding the Issues of the Newly Born State of Pakistan

Carved out of the Indian subcontinent, a colony of the British Empire, stretched to an area of 881,913 km2
and coastline of 1,046 km, bordered with Iran, India, Afghanistan, and China, Pakistan came into being on
14th August 1947. After its formation, the country has faced myriad social, political, and economic
challenges, jeopardizing its endurance as a nascent state. Thus, it was inevitable to consolidate it on every
edge, holding the significance of providing socio-economic and political stability. Among its leading
challenges, the financial crisis was the most daunting because the rehabilitation of the massive influx of
refugees required large sums of money. Then, the scars of the partition and the memory of bloodshed,
massacre, and genocide held a lasting imprint in the hearts of people, dissembling unity and integration.
Other issues, like the Indo-Pak water-sharing dispute, accession of princely states, and Kashmir’s accession
issue, added fuel to the smoldering fire. This course of events needed a leadership that meticulously dealt
with the challenges. Thus, Jinnah came forward and consolidated the state as the governor-general of
Pakistan.

How Jinnah Consolidated the Nascent State of Pakistan?

The following points demonstrate how Jinnah consolidated the newly born state by adopting a multi-pronged
strategy to cope with the challenges that arose from the partition of the sub-continent.

● By Providing Leadership in Governance

After the partition, the country had to establish a firm governance model to consolidate its standing at the
socio-political and economic levels. So, Jinnah took a step forward and assumed the role of governor-general
on 15 August 1947. Nonetheless, the step provided the state with a decisive leadership that established a
strong foundation for its governance. According to Sikandar Hayat, who is a prominent historian, writes in his
book The Charismatic Leader: Quaid-i-Azam Mohammad Ali Jinnah and the Creation of Pakistan that Jinnah
had the remarkable ability to guide the nascent state despite facing challenges, such as economic
constraints, refugee rehabilitation crisis, and boundary issues. Since the state was established based on
religion and the two-nation theory, the incorporation of the fundamentals that would eventually guide its
socio-economic policy was indispensable. Thus, he played an influential role in setting up a coherent
administrative machinery aligned with the principles of Islam and capable of mitigating modern-world
challenges. Then, his constitutional vision, such as the notion of democracy, equality, and the rule of law, laid
the basis for an inclusive but not a staunch religious state.

● By Addressing Partition Challenges Swiftly

Then, he tackled the paramount challenges, such as the rehabilitation of refugees and the acute financial
crisis. He not only mobilized financial resources but also established camps for the rehabilitation of the
homeless and impoverished refugees. He established the Quaid-e Azam’s Relief Fund (QARF) in September
1947. According to the article titled Humanitarian Internationalism and Funding Relief for Refugees from
Jammu and Kashmir in Pakistan, 1947–1951, written by Cabeiri Deborah Robinson, the international
fundraising campaign brought in donations from all over the world as well as from West and East Pakistan.
Indubitably, he handled the massive influx of refugees in the difficult condition of the delayed funds transfer
from the colonial government.
 ● By Building a Firm Foundation of the State Institutions

Next, he opted to build a strong foundation for the state’s leading institutions, such as civil services and the
military. His vision and speeches provided a basic understanding of how he wanted the outlook of these
institutions, such as a competent and efficient civil service and a separation of the military from politics. He
addressed military personnel in Quetta on June 14, 1948, and said, you have to do your duty as servants;
you are not concerned with this or that political party. You are servants of the state; your duty is only to serve
the State and the Government as servants and not to meddle in politics. His vision portrays his approach
toward adopting a democratic form of government where state institutions function under civilian control.

● By Eliminating Discords and Promoting National Unity

First, he stepped forward to earn tribal goodwill by reducing the military engagements from South Waziristan
and tribal areas. Then, he tried to unite the ethnically, linguistically, and culturally divided nation by declaring
one common national language, Urdu. He emphasized national unity and cohesion despite religious
differences, which is evident in his speeches. For illustration, in his speech on 11th August 1947 speech, he
said that you are free; you are free to go to your temples, you are free to go to your mosques, or to any other
place of worship in this State of Pakistan. You may belong to any religion, caste, or creed—that has nothing
to do with the business of the State. Furthermore, he discouraged provincialism and supported the idea of a
presidential form of government under a strong center and devolution of power to the federating units.

● By Establishing Sovereignty through International Relations

Additionally, he secured recognition for the nascent state from the international community and the global
leading players, such as the United States and the United Kingdom. He emphasized non-alignment in the
wake of the Cold War, which implies not being part of any block. Then, he emphasized unity and peace, so
realizing the importance of the membership of the United Nations, he favored the state’s membership. As a
result, Pakistan became a member of the United Nations Organization on 30th September 1948. In addition,
having realized the importance of the support of the Muslim international community and Muslim Ummah, he
sought to include the provision of solidarity to all the Muslim nations of the world in the foreign policy of
Pakistan.

Conclusion

In a nutshell, Jinnah’s visionary leadership helped the newly born state of Pakistan stand out politically,
economically, socially, politically, and internationally. He not only abated the lingering fiscal crisis but also
made a strong basis for the paramount institutions of the country. His decisions were instrumental in shaping
the socio-economic and political landscape of the country. Thus, he revitalized the lost strength of the Muslim
nation. The vision behind his decision for a presidential form of government emphasizes his ability to
navigate the complex cultural tapestry of the state to ensure national unity and cohesion. Thus, it can be said
that by providing a foundational basis, Jinnah consolidated the state in its early period of formation.