@ and what is your point by exposing all this truth!! a strict Islam follower or not, the guy was a lawyer, took a case to get an independent homeland for Muslims of India and WON! Allah chose HIM to do this job instead of many other Muslims (some of them you mentioned), the selection paid of and we at least ave a home land, no matter how ill shaped it is now at least we are not called Indians... If the father of the Pakistani nation had faults, so does everyones father, but there are only a few who would question the Quaids sincerity for the people of this land. Mr. Jinnah told Sir Tej Bahadur Sapru, his close friend: ‘You destroy your Pandit and we will destroy our Mullah and there will be communal peace.’ The point is you have made a myth about Quaid. You have Talebnised him; In 1944 the Mullahs opposed the Dawn [the Muslim League’s daily paper] policy of not propagating religion. They approached Pothan Joseph, the Christian editor of Dawn, and complained that Dawn was a Muslim paper but its editorials, specials articles, news stories and Sunday features were devoid of Islamic content and Quranic injunctions. Jinnah refused to be dictated by the Mullahs. They were told that Dawn was not only for Muslims but for non-Muslims too. No wonder they cursed Jinnah as Kafir-i-Azam. In the elections in 1945 Jinnah refused to take the help of Ahrars and Jamat-i-Islami as the two organisations had desired the new state to be governed by Islamic principles. They denounced Jinnah and characterised his concept of Pakistan as napak [impure], filthy and damned. There is no denying behind this fact that Jinnah was not a very religious Muslim nor he wants Pakistan to be an strict Islamic sharia Pakistan. ....Jinnah stated that in Pakistan all minorities would have equal rights and religious freedom. Quaid surely doesnt want Pakistan to be a predominately religious state but he wants a country to be an democratic Islamic welfare state where all other religions can also live peacefully. But same time he as repeated this word 100s of times since 1940 that we want a country where Muslim can live independently according their sharia. On his return to India in 1896, after completing his education from London, he had joined a secular organisation, ‘The Bombay Presidency Association’ and later the Indian National Congress and soon emerged as its prominent leader. Gokhale, Dadabhai Nauroji and Pherozshah Mehta were his political gurus and liberal principles like equality, freedom and secularism his ideology. He had condemned and criticised the formation of the communal organisations and considered their existence as disastrous for the unity of the country. He stood for merit for every domain and opposed reservations and separate electorates for Muslims. He was willing for joint electorates even in the mid-thirties but demanded safeguards for the Muslim community to make them feel secure and give up separate electorates which were certainly advantageous for them. In 1913 he joined the Muslim League on the advice of his political guru, Gokhale, in order to rescue it from the hold of the loyalists and obscurantists in which he succeeded by 1916. The Muslim League under his leadership came closer to the Congress under the Lucknow Pact and decided to fight for swaraj shoulder to shoulder with the latter. His and his like-minded Muslim colleagues’ opposition to all communal concessions posed a challenge to the British policy of divide-and-rule. They tried to buy him up by conferring on him the title of Sir and later offered him even the Governorship of any province, but he refused. He was well aware of the root cause of communalism in the country and once gave an amazing solution for its eradication. He told Sir Tej Bahadur Sapru, his close friend: ‘You destroy your Pandit and we will destroy our Mullah and there will be communal peace.’ Religion never mattered in his public or private life. He left the Congress because he disagreed with Gandhi’s mixture of politics with religion. Gandhi used the Khilafat, a religious issue, to unite the Hindus and Muslims in India. Jinnah opposed it both in the Muslim League and Congress even at the risk of his political career. Kamal Pasha, who had abolished the Khilafat [rule of the khalifa], and introduced democracy and modernism in Turkey, became his role model. Jinnah had no knowledge of his religion, Islam, and was, to an extent, irreligious. He did not offer Namaz, never observed fasts, was never seen in the mosque and never donned achkan and churidar pyjama before he assumed the role of a Muslim leader. So much so that he never joined his Muslim colleagues for Namaz during the sessions of the Muslim League when its meetings were adjourned for prayers. He always wore Western suits with a sola hat, smoked cigars, drank scotch, and ate ham-sandwiches even during the days of Ramadan. He had married a non-Muslim girl and allowed his modern wife to be present in the Muslim League meetings without purdah in ultra-modern dresses and to ride on horseback to Churchgate. Jinnah never concealed his Hindu ancestry. His grandfather was a Bhatia Hindu who had converted to Islam. The Khoja sect, to which he belonged, believed in ten Avatars and had much in common with Hindus in their inheritance laws and social customs. Jinnah used to say publicly that he had sprung from the Hindu stock. Even his name, Jinnah, was a Hindu name. Because of his ignorance of Islam, many called him Pandit Jinnah. Yet he used to win his election from the Muslim constituency with a huge number of votes. The reason for this was that in those days communalism had not acquired roots and the people voted for Jinnah because he was known for his love for the country, honesty and integrity. So popular was he that Sarojini Naidu wrote a poem on him eulogising his patriotism and the people of Bombay raised an amount of Rs 65,000 to build a Jinnah Memorial Hall within the Congress compound. After leaving the Congress he had not turned into a communalist. He organised a secular party known as the Independent Party in the Central Legislative Assembly. It consisted of members belonging to the Hindu, Sikh, Parsee and Muslim communities. His party always co-operated with the Congress vis-à-vis the British authorities and their allies. Jinnah contested the elections as a member of the Independent Party till 1936, declined to lead the Muslims in the Assembly, and refused to work exclusively for the Muslim community. His nationalist ideas and secular outlook won him a special place in the hearts of the liberal-minded countrymen, especially the youth. In 1936 he was chosen to preside over the All India Youth Conference in which the All India Students Federation was formed. IT was only after the elections to the Provincial Assemblies in 1937 and the subsequent Congress refusal to share power with the Muslim League that Jinnah started changing his track from secular politics to sectional and separatist politics which ultimately paved the way for the formation of Pakistan. However, the Pakistan of his visionwas to be a secular, modern and minority-friendly state. The Pakistan of his concept was not only for the Muslims but also for the minorities like Hindus, Parsees and Sikhs. He had approached the Sikh leaders and tried to assure them their rightful place in the new state but failed to convince them. In all his public speeches, statements and even in his press conferences, he reiterated that Pakistan would not be a theocratic state. In 1944 the Mullahs opposed the Dawn [the Muslim League’s daily paper] policy of not propagating religion. They approached Pothan Joseph, the Christian editor of Dawn, and complained that Dawn was a Muslim paper but its editorials, specials articles, news stories and Sunday features were devoid of Islamic content and Quranic injunctions. Jinnah refused to be dictated by the Mullahs. They were told that Dawn was not only for Muslims but for non-Muslims too. No wonder they cursed Jinnah as Kafir-i-Azam. In the elections in 1945 Jinnah refused to take the help of Ahrars and Jamat-i-Islami as the two organisations had desired the new state to be governed by Islamic principles. They denounced Jinnah and characterised his concept of Pakistan as napak [impure], filthy and damned. When Jinnah got Pakistan, he tried to give practical shape to his vision. Like Kamal Pasha, the architect of modern Turkey, Jinnah too wanted the state of Pakistan to be truly democratic, and free from any interference from the obscurantist forces. In this attempt, he sought the help of the secular minded Muslims, Hindus and Parsees. He told his Hindu industrialist friend, Dalmia, and M.S.M. Sharma, the editor of Daily Gazette of Karachi, and others who had decided to stay in Pakistan that Pakistan ‘will function with the will and sanction of the entire body of the people of Pakistan’. According to Sri Prakasa, the first Indian High Commissioner to Pakistan, Jinnah was anxious to revert to his old role of ambassador of Hindu-Muslim unity, a Muslim Gokhale. He wanted Pakistan to be a model state wherein the majority would not suppress the minority. ‘I am going to show how the minorities should be treated,’ he declared. Dr Ajeet Jawed is an Associate Professor, Satyawati College, University of Delhi. iqbal.latif commented Feb 15, 2014iqballatif.newsvine/_news/2012/06/07/12101475-dogs-whiskey-champagne-and-dina-the-real-quaid-we-hide-behind-a-sherwani-the-real-deedawar
Posted on: Thu, 25 Dec 2014 19:45:02 +0000
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