Pakistani nation every year celebrate the birthday of its founding father Quaid-i-Azam Muhammad Ali Jinnah on December 25. Pakistan was created as the result of his tireless efforts and struggle. The Muslims of India supported him in this noble cause. The problems and issues we faced today in Pakistan is mostly the result of ignoring the advice and ideals of Quad-i-Azam. We forget that what sort of Pakistan Quad-i-Azam wanted to see.
So it is important to discuss the ideals of Quaid-i- Azam has for newly created Pakistan. He was a staunch democrat and wanted to make Pakistan a democratic country. He was a strong believer of rule of law. As a lawyer and politician- he promoted the very concept of rule of law throughout his life. He supported violence and violent means to achieve his goal.
He wanted to build the democracy on the ideals of equality, justice and fair play to everybody. These drove his devotion in his last decades to achieving the birth of Pakistan as an independent state, because he feared that India’s Hindu majority were incapable of treating its Muslim minority either justly or fairly.
As Pakistan’s first governor general, he insisted that every member of its civil and military services serve its entire people while keeping in mind Islam’s greatest ideals of “brotherhood, equality and fraternity”. He was against any kind of exploitation and discrimination and opposed the caste system as being discriminatory- repressive and exploitative. Quaid-i- Azam insisted on the need for Pakistan always to safeguard minorities “to whichever community they may belong … Their religion … will be secure. There will be no interference of any kind with their freedom of worship…. They will be, in all respects, the citizens of Pakistan without any distinction of caste or creed.”
This passionate faith in universal human rights was based as much on his devout belief in Islamic equality and justice as it was on his secular appreciation of English common law. “Remember that the scrupulous maintenance and enforcement of law and order are the prerequisites of all progress”, Jinnah told his new nation. “The tenets of Islam enjoin on every Musalman to give protection to his neighbours and to the minorities regardless of caste and creed.”
He felt most proud of having “achieved Pakistan … without bloody war and practically peacefully by moral and intellectual force and with the power of the pen,” cautioning his followers not “to besmear and tarnish this greatest achievement for which there is no parallel in the history of the world”. Pakistan was achieved through a peaceful political struggle. No armed struggle took place. No army was raised to win the freedom and homeland. It was won through dialogue- arguments and relentless political and democratic struggle.
Quaid-i-Azam’s vision for an Islamic Welfare State was based on the Islamic principles of social and economic justice- equality and rule of law. He wanted a democratic- tolerant and equal society and state on the basis of welfare system. A state centered on the welfare of its people.
According to the research of renowned scholar Dr. Muhammad Raza Kazimi who has authored many books on Quad-i-Azam wrote in Dawn that Quad hoped that Pakistan would be a democracy. Economically, Jinnah hoped that major industries and services would be socialised. [Jamil-Ud-Din Ahmed(ed.) Speeches and Writings of Mr Jinnah, Lahore, Muhammad Ashraf, 1976, Vol. II, p,231] Now because India withheld the ﬁnancial assets of Pakistan, and Muslim plutocrats rushed to the rescue this programme could not be given effect to.
According to Dr. Raza Kazimi- Quad-i-Azam used the term Islamic Socialism to explain the economic system of new country in 1948. ‘In Islamic Socialism, there would be no atheism of Communism and there would be no exploitation of Capitalism’. [John L. Esposito, Unholy War, Oxford University Press, 2002, p.57] The term was suppressed in the Ayub Khan era, which is why Ulema could anathemise it.
In keeping with his deﬁnition of Pakistan, his speech made one year earlier, (1943) in Calcutta makes sense. “There are millions of people who hardly get one meal a day. Is this civilisation? Is this the aim of Pakistan? If that is Pakistan I would not have it.”
Many people ask that why Quad-i-Azam became Governor General after the independence instead of becoming prime minister to promote parliamentary democracy in Pakistan. . As for democracy, there is the Governor-Generalship issue. That the powers of the Governor-General should have been under the strict scope of the Indian Independence Act 1947 is true. Liaquat Ali Khan was leader of the All-India Muslim League bloc in the interim government and as such his appointment as the ﬁrst Prime Minister of Pakistan was only natural. That Jinnah had no intention of allowing Lord Mountbatten to become Governor-General of Pakistan, is also clear.
In the June 9, 1947, meeting of the AIML, “The Quaid said: ‘I have ﬁnished my work. I am like a ﬁeld marshal who is no longer needed when his army has become victorious. His duties are then transferred to other citizens who are expected to take charge’…. At this point Maulana Hasrat Mohani rose and said in a loud voice: ‘This is not possible. We reject your decision… Pakistan’s Governor-General can only be a man who has won Pakistan for the Muslims’.” [Inam Aziz, Stop Press, Karachi, Oxford University Press, 2009, p.9]
When we understand that Quaid-i-Azam had not meant to nominate himself, then, other pieces fall in place. He actually had the Nawab of Bhopal in mind. Thus his pride, did not translate into accepting this ofﬁce himself.
We must understand that religion was the basis of discrimination. India was divided because of the discrimination. How, then, would he allow discrimination on the basis of religion in Pakistan? Pakistan was not an island that had sprung up from the sea. It was a territory that had to be carved out from British India, and before the British left. Once they left, there would have been no Pakistan and we would be living under the same benign rule that the people of Kashmir are living under.
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